
Class J3-iL^Ji^: 

Book..,; 

GojpghtN 



COHKICHT BEPOSfT. 



• TIJE HOUR HAS STRUCK 

— and the momentous event for which the ages have been waiting 
at last has arrived — God's sign is in the sky. 



THE SCIENCE OF 
CHRISTIAN ECONOMY 

THE EVERLASTING GOSPEL 



By 

CORA EMMA McBRIDE 

AND 

THOMAS GARTH McBRIDE 

HER SON 

% 



* 



PRINTED FOR THE AUTHOR 

THE ABINGDON PRESS 

NEW YORK — CINCINNATI — CHICAGO 






Copyright, 1920 

BY 

Cora Emma McBride 



NOV -I 1920 
©CLA604481 



3 trf 

rt & 



TO THE MEMORY OF 

WHOSE FAITHFUL CHRISTIAN EXAMPLE 

AND TRAINING 
t 

MADE POSSIBLE THE WRITING OF THIS BOOK 





An Outline 


Introduction 




Book First. 




Chapter I. 


Crystal Palace. 


Chapter II. 


The Story of the Creation. 


Chapter III. 


The Story of the Garden of Eden 


Chapter IV. 


Ancient Mythology. 


Chapter V. 


Israelitish History. 


Chapter VI. 


Mosaic Law. 


Chapter VII. 


Sketches of Ancient History. 



Book Second. 

Chapters I to XXII. The Revelation. 
Chapter XXIII. Author's Note. 



CONTENTS 

Introduction, - - - - - - 15 



BOOK FIRST 

Chapter I. 
The Crystal Palace, - - - - 19-48 

The inland sea; the great sea wall; the yawning 
chasm; the crystal palace; the pictures of the 
four wings; the seven gates; the south apart- 
ment; the east apartment; the north apartment; 
the central room; the west apartment. 

Chapter II. 
The Story of the Creation, - - - 49-57 

The beginning; the first progressive step; the 
second progressive step; the third progressive 
step; the fourth progressive step; the fifth 
progressive step; the sixth progressive step; the 
seventh progressive step. 

Chapter III. 
The Story of the Garden of Eden, - 58-62 

The cultivated estate; the tree of life; the tree of 
the knowledge of good and evil; the significance 
of the story. 

Chapter IV. 
Ancient Mythology, - 63-65 

The council of the Gods; the project proposed; 
Jupiter's humiliation; the number of the imposter. 

Chapter V. 

ISRAELITISH HISTORY, - - - 66~69 

The call of Abraham; Joseph in Egypt; Egypt the 
land of the bondage. 



CONTENTS 

Chapter VI. 
The Mosaic Law, ----- 70-128 

The giving of the law; the sign of the law; the 
temple, and its arrangements; the law God's tes- 
timony; law of equal exchange; the ransom price; 
law of individuality; manner of sacrifice; the law 
of the burnt offering; the law of the peace offer- 
ing; the law of the sin offering, for the ruler, for 
the people, for the priest, for the congregation; 
the law of the trespass offering; the law of the 
atonement; the fat and the blood; the feast of the 
sabbath; the feast of the passov'er; the feast of 
pentecost; the feast of tabernacles; the release; 
law of usury; the law of redemption; the water 
of separation; the order of the tribes; the Levites 
the firstborn of Israel; the promise; the warning; 
the exhortation. 

Chapter VII. 
Sketches of Ancient History, - - 129-149 

Babylon, the land of the captivity; Roman his- 
tory; the Christ. 

Interlude, - 150-157 



BOOK SECOND 
Chapter I, ----- - 161-175 

Proof of the continuity of life; the divinity of 
Christ; the second coming of Christ; Christ's first 
costume; explanation of the costume; the identity; 
the instruction. 

Chapter II, - - - ■ - - - 176-199 

The promise of Life; Liberty; Regeneration; In- 
dividuality; Justice; Authority; Security. 

Chapter III, - - - - - - 200-217 

The promise of Honor; Reliability; Knowledge; 
Social Recognition; Supreme Power. 

Chapter IV, ----- 218-226 

The throne room; the elders; the seven lamps of 
fire; the four beasts. 

IO 



CONTENTS 

Chapter V, 227-237 

The book of the law; the seven seals; the inter- 
dependency of man the law of race progress; the 
finding of one able to open the book; the identity 
of the lamb; the new song of redemption. 

Chapter VI, 238-257 

The opening of the first seal; preservation, sus- 
tentation, and assimilation; the opening of the 
second seal; labor, self-sacrifice, and reward; the 
opening of the third seal; power, riches, and 
honor; the opening of the fourth seal; equality, 
poise, and progress; the opening of the fifth seal; 
faith, trust, and patience; the opening of the sixth 
seal; darkness, doubt, and fear — light, obedience, 
and peace. 

Chapter VII, - 258-263 

The four angels at the four corners of the earth; 
the number of the sealed; the acclamation of those 
sealed; the award to those sealed. 

Chapter VIII, - -' - - - 264-273 

The opening of the seventh seal; destruction, 
possession, and suppression — regeneration, re- 
demption, and realization. At the sounding of 
the first angel; at the sounding of the second 
angel; at the sounding of the third angel; at the 
sounding of the fourth angel; woe, woe, woe. 

Chapter IX, - 274-284 

At the sounding of the fifth angel; at the sound- 
ing of the sixth angel; the cry for liberty; at the 
loosing of the four angels. 

Chapter X, ----- - 285-289 

Christ's second costume; explanation of the cos- 
tume; the little book; the seven thunders; the 
end of time; the property sacrifice; the two great 
branches of the church. 

Chapter XI, 290-300 

God's plan; the two witnesses; the candlestick and 
the two olive trees; power of the two witnesses; 
the beast out of the bottomless pit; the identity 

IT 



CONTENTS 

of the two witnesses; the destruction of the two' 
witnesses; the restoring of the two witnesses to 
life; the ascending of the two witnesses into 
heaven; the announcement of the third woe; at 
the sounding of the seventh angel. 



Chapter XII, - - - - - - 301-314 

A great wonder in heaven; the dragon of the 
double contract system or the first beast; the 
seven heads and the ten horns; Life and Liberty; 
economic betrayal; the rod of iron; the law of 
progress; war in heaven; the casting out of the 
dragon; sketch of present economic situation; 
the coming of salvation; persecution of the 
woman. ^ 



Chapter XIII, - - - - - 315-326 

The first beast; ten crowns upon the horns; the 
seat of the beast; the deadly wound in one of the 
heads; the power of the beast; the second beast; 
the mark, the name of the beast, and the number 
of his name; the number 666. 



Chapter XIV, - - - - - 327-352 

The lamb and the hundred and forty-four thou- 
sand on Mount Zion; the voice of many waters; 
the new song; another flying angel; the proclama- 
tion of the angel; the third angel; the proclama- 
tion of the angel; a voice from heaven; he that 
sat on the white cloud; the proclamation of the 
fourth angel; the clusters of the yine reaped; a 
fifth angel; a sixth angel; the casting of the vine 
into the winepress; the trodding of the winepress 
without the city; the single contract system. 

. Chapter XV, ------ 353-356 

Another sign in heaven; seven last plagues; the 
sea of glass mingled with fire; victory over the 
beast, over his image, over his mark, and over the 
number of his name; the harps of God; the song 
of Moses and the song of the Lamb; the temple 
of the tabernacle of the testimony; the seven 
angels with the seven plagues; seven golden vials; 
until the seven plagues were fulfilled. 

12 



CONTENTS 

Chapter XVI, " 357-364 

A great voice out of the temple; at the pouring of . 
the first vial; at the pouring of the second vial; 
at the pouring of the third vial; at the pouring of 
the fourth vial; at the pouring of the fifth vial; at 
the pouring of the sixth vial; at the pouring of 
the seventh vial. 

Chapter XVII, ----- 365-374 

The judgment of the great whore; Mystery; 
Babylon the Great; the woman drunken with 
blood; the mystery of the woman; the beast that 
carrieth her; the seven mountains upon which 
the woman sitteth; the seven kings; the eighth 
king; ten horns; the ten kings; these which shall 
make war with the Lamb; the waters, the peo- 
ples, multitudes, nations, and tongues; the per- 
secution of the woman. 



Chapter XVIII, ----- 375-381 

Fall of Babylon; the separation; the plagues in 
one day; the bewailing of kings; the weeping of 
merchants; numeration of the merchandise; the 
lament of shipmasters and sailors; the saints 
avenged; the casting of the millstone into the 
sea; the desolation of Babylon; the blood of all 
slain. 



Chapter XIX, ----- 382-387 

The praising of God in heaven for His righteous 
judgments; the marriage of the lamb; the mar- 
riage supper; the rebuking of John by the angel; 
the white horse and he that sat on him; the armies 
that follow him; the sWord which shall smite the 
nations; the rod of iron; the treading of the 
winepress; the invitation to the supper; the per- 
petration of war by the beast and the kings of 
the earth against he that sitteth on the horse. 



Chapter XX, - - - - - 388-392 

The binding of Satan for a thousand years; the 
first resurrection; the loosing of Satan; the cast- 
ing of the devil into the lake of fire and brim- 
stone; the great white throne; at the opening of 
the books. 

13 



CONTENTS 
Chapter XXI, - 393-403 

A new heaven and a new earth; the heavenly 
Jerusalem; a description of the city. 



Chapter XXII, - - - - - 404-408 

The river of the water of life; the tree of life; 
God the light of the city; the warning. 

Chapter XXIII— The Author's Note, 409-420 
Index, - - - - - - - 421-429 



INTRODUCTION 

OF the numberless millions who have made their 
appearance on this earth, have lived out the 
brief period apportioned to them and have 
passed from the stage of action there is one who 
stands preeminent above them all. This is Jesus 
Who is called the Christ. What were the favorable 
circumstances which gave to Jesus of Nazareth the 
prize for which there were no less than fifty aspirants ? 
What were the elements which entered into the life, 
character, and teachings of Jesus which have clothed 
Him with a radiance of ever increasing luster? Per- 
haps no other fact more fully substantiates Christ's 
claim to the Messiahship than that both in character, 
and in historical events woven about Him, He was 
found to have fulfilled the prophecies which preceded 
His coming by many years, and but for which, His 
birth probably would have passed unnoticed. But it 
cannot be said that in fulfilling the prophecies Christ 
fulfilled the ultimate purpose of His mission, but 
rather that by reason of His having fulfilled the proph- 
ecies the world has been able to recognize His legal 
claim to the Messiahship. By such means His identity 
has been established. 

That Christ should have fulfilled the prophetic vision 
which was related of Him was but preliminary to 
what seems the paramount purpose of His mission — 
the fulfilling of the Mosaic Law. The Mosaic Law 
deals almost wholly with economic problems while the 
Gospel records weigh heavily upon the problem of 

r5 



INTRODUCTION 

spiritual Hfe; which subjects are neither foreign nor 
conflicting to each other but, touching the vital prob- 
lems of life, though from different angles, seem to 
run parallel. Occasionally through His intellectual 
resplendency there is disclosed the trend of thought 
with which He labored: "Whosoever hath, to him 
shall be given and he shall have abundance, but who- 
soever hath not, from him shall be taken away even 
that which he hath." Such statements can only refer 
to economic problems. The four Gospels are replete 
with evidence that Christ regarded Himself as the 
open portal to the kingdom of life, light, and righteous- 
ness : / am the water of life; I am the bread of life; 
I am the door of the sheep; and many others bear 
evidence to this fact. Though these statements have 
been interpreted entirely in a spiritual sense their bear- 
ing on economic problems may be perceived. 

The fact that Christ wrote nothing, and that no- 
where, either in the four Gospels or in the Epistles, 
is there to be found a comprehensive declaration of 
His principles on either of these subjects has been the 
source of endless controversy in which the economic 
problem has been almost wholly unrecognized. But 
to all the principal points Mn Christian doctrine Christ 
has made reply, and to the profound problems of polit- 
ical economy His answer is both final and complete. 



16 



BOOK FIRST 



October, 1905. 

2 



FIRST CHAPTER 

The Crystal Palace 

IT was Christmas Eve : all day long I had been mak- 
ing preparation for a Christmas tree with which 
to surprise our little boy Christmas morning. 
This boy was, at the time in which our narrative be-* 
gins, in his fifth year, just at the right age to have a 
hearty appreciation of Christmas toys and perfect con- 
fidence in Santa Claus. And I wondered what his 
first words would be in the morning, when with aston- 
ished eyes, he would see what Old Santa had brought 
him. The happy recollections which hover around 
the Christmas season we never forget; and as time 
goes by they bring with them a tinge of sadness as we 
recall the many occasions when with brothers and 
sisters and other loved ones who are forever absent, 
we have been the happy recipients of those little gifts 
which go so far to gladden the child life. 

As it was late in the evening all other members of 
the family had retired; but I lingered yet awhile to 
put the last few finishing touches to the tree; after 
which I stepped across the room and sat down in a 
chair to rest and to observe the effect. Everything 
being satisfactory, I settled down in a revery of 
thought. It had been some time since Christmas had 
meant so much to me as tins' year, for we were to have 
a genuine old-fashioned Christmas ; and how can 
Christmas seem like Christmas where there are no 
children ? 

The chair in which I was seated was an upholstered 
rocker with a reclining back ; at my right stood a small 
stand upon which lay several books, among them a 
small morocco-backed Bible, which had been a present 
to me in childhood from my Sunday-school teacher. 
It had answered every purpose in those days, but of 

19 



THE SCIENCE OF CHRISTIAN ECONOMY 

late years it had been discarded for one of larger print. 
Picking up the book I looked carelessly through its 
pages until I noticed a place which had been marked 
some time previous, Luke 2. 13, 14, "And suddenly 
there was with the angels a multitude of heavenly 
hosts praising God, and saying, Glory to God in the 
highest and on earth peace, good will toward men." 
"This is Christmas Eve," I thought, "and in how 
many churches all over Christendom to-night these 
words will be chanted; yet is the world any nearer a 
solution of those problems which make for justice, 
•equality, and peace which we were told shall prevail 
on the earth than when, on that memorable night, the 
angel choir burst the bonds which separate mortal 
from immortal and heralded the birth of the Savior?" 

Lyong I sat in silent meditation ; all traffic had ceased 
on the street and all was silent save for the occasional 
rush of the elevated trains a half-block away, to which 
I had almost become oblivious. With muscles relaxed, 
with head thrown back so that my eyes were turned 
towards the ceiling, unmindful of the hour and all 
animated things save my own thoughts, I rested. At 
last a slight feeling of chilliness aroused me and, start- 
ing slightly, I dropped my eyes to the floor just one 
instant. In that brief period there appeared a scene, 
the rational purpose of which has proved much too 
practical to be termed an illusion. I looked again ; 
before me was the polished oak floor and every famil- 
iar object of the room in which the tree had been ar- 
ranged. Has the reader ever experienced that feeling 
of weakness or paralysis due to a fear of personal 
danger, possibly when going along a lonely road after 
nightfall something inexplicable has suddenly ap- 
peared before you? A feeling something akin to this 
took possession of me and I sat as though frozen to 
the spot, and without self-command. Fear finally 
gave way to helpless resignation as I saw once more 
the same scene, which having been obliterated by the 
sudden shock, was gradually growing more distinct. 

Soon there stretched a large body of water, rolling 
and tossing as it might have been since the dawn of 

20 



THE CRYSTAL PALACE 

creation. This body of water, though hardly of suffi- 
cient dimensions to be called a sea, shall be so termed 
for reasons later determined; it was circular in out- 
line and was bounded by a sea wall of massive blocks 
of granite, or such it appeared, set together like ma- 
sonry. Scattered all around on the ground were mas- 
sive pieces of stone in the natural state waiting to be 
hewn and set in place, for the building of the wall 
seemed not yet completed. Some fifty feet to my left 
was the left bank of a river,, which proved to be the 
outlet of the sea above. It would be difficult to de- 
scribe a scene more desolate than the landscape which 
stretched away as far as the eye could see. The earth 
was entirely barren and had a seared, dead appearance 
as though it might have been the scene of some tre- 
mendous upheaval ; the crater which formed a mighty 
basin was rilled by the waters of this inland sea. But 
although the earth was barren of vegetation it was 
not lacking in those elements of grandeur which would 
inspire a sense of awe and wonder. 

I stood for some time amazed with admiration at 
the mighty convulsion of nature that must have pro- 
duced such marvelous results; and when I looked 
again in the direction of the sea, what was my aston- 
ishment to find that it was not there, but in its place 
a yawning black chasm apparently empty. It was as 
though the earth had suddenly opened up a great 
mouth and swallowed that vast body of water. My 
surprise was exceeded only by my fears, and once 
more I experienced that dreadful weakness, and my 
senses seemed to leave me. I sank down, but not to 
the earth, for at that moment I felt my arm grasped 
firmly by a strong hand. I heard no sound, and saw 
neither form nor face, but there was something in 
the pressure of that hand which reassured me. I was 
dangerously near the edge of the chasm and felt that 
I should have been engulfed therein but for this timely 
assistance; and when a cool hand was pressed sooth- 
ingly to my forehead I opened my eyes. The deep, 
blue sky above ; a cool breeze laden with an obnoxious 
odor of decay; the loose folds of a garment flapping 

21 



THE SCIENCE OF CHRISTIAN ECONOMY 

against my cheek ; these in outline^ I recall ; but that 
which made an unfading impression in my mind was 
a pair of large, lustrous eyes, brilliant and piercing, 
yet gentle and reassuring in expression, and above 
these wonderful eyes a brow indicating high intel- 
lectuality, a mouth and chin of perfect mold, denoting 
strength of character. 

Karalla, for such was the name by which I came 
to know him, smiled pleasantly, as though it were 
habitual, and presently said, "Now stand erect." He 
spoke in gentle but commanding tones, so having re- 
gained my composure I did as he had bidden and stood 
facing my strange visitor. He was clad in a garment 
which concealed his figure, but gave a tall and digni- 
fied appearance. His apparel and bearing confirmed 
him as a worthy member of that distinguished body, 
"The Kings of the East." And having acquainted me 
with his name and station he proceeded : "I am aware 
of the question you were mentally propounding, 'Is 
the world any nearer a solution of those problems 
which make for justice, equality, and peace than when 
on that memorable night the angel choir burst the 
bonds that separate mortal and immortal and heralded 
the birth of the Savior?' and have come to make 
reply; to unfold to you the hidden meaning of that 
book so full of promise yet unrealized. I have chosen 
you to bear an important message to the world. See 
that you report faithfully the message with which you 
are entrusted. Now come with me and we will in- 
vestigate this yawning chasm which seems to have 
wrought upon your fears, and I will explain its object 
and meaning." 

While acquainting me with these purposes he had 
led me some distance, after which he turned and 
walked in the direction of the chasm. T followed. As 
he proceeded he picked up a large rock which laid by 
the' pathway, and when we had reached the edge of 
the chasm he grasped my arm securely and saw to it 
that I had a firm footing. Although much too close to 
danger to suit my fancy, I relied on his protection and 
complied with his wishes. , He then bade me look 

22 



THE CRYSTAL PALACE 

down, and I saw a vast, circular wall of granite sink- 
ing down, down, until far below, it was lost in the 
darkness; while from out of its depths a cold, death- 
like breeze blew into my face and a disgusting odor 
of decay made me draw back and cover my face with 
my hands. 

"Listen," he commanded; and as I stood silent he 
cast the rock with all his might down into the chasm. 
"What did you hear?" he asked, after I had waited 
in vain for some time. "Nothing," I replied. "No, 
nor ever w 7 ill," said he ; "the chasm into which we are 
looking is the Bottomless Pit. Right here at the point 
where our feet now are pressing is enacted the great 
tragedy, the great life struggle. Let me propose a 
conundrum : 'What is it which has neither form nor 
substance, but emits a light which illuminates man's 
future pathway, which is as a lamp to his feet?' ' : I 
looked up into his face and, catching his steady gaze, 
replied instinctively as though his strong mental 
power might have impressed the words into my mind, 
"Experience." "Right," he agreed; "and where does 
experience lie?" "Behind us," I replied. "Yes," he 
said, "in the past; man looks to his past experience 
for his light for the future; now we are coming to 
the point, the past is a bottomless pit." 

"There was out from Jerusalem a place called The 
Pit, into which was cast the refuse of the city; in the 
book of the Revelation the past is likened to a bottom- 
less pit because man, »in "the course of his progress, 
casts off and into the past the refuse of his life, phys- 
ically, mentally, and historically. The food which 
sustains him to-day will not answer for to-morrow. 
When the vital energy which his food contains is ex- 
hausted it is cast out of the system by natural process ; 
it has served its purpose. And so when man's body is 
consigned to the dust, to the living generation that body 
is a relic of the past. The past is a bottomless pit. 
Man cannot fathom its depths." This he repeated 
musingly as he lifted his hand and extended it out 
over the chasm. I thought he was directing my atten- 
tion to something that he wished me to see and, turn- 

23 



THE SCIENCE OF CHRISTIAN ECONOMY 

ing, beheld again the sea of water as before, but some- 
what changed, which, perfectly calm and clear, 
stretched out before us like a deep, blue sheet of placid 
water. 

The strength of the wall, I perceived, would prove 
sufficient for the force of the water when the sea was 
in its angry mood ; and contemplating the significance 
of this stupendous scene, so suggestive of life and 
hope and human aspirations, yet such a reminder of 
man's frailty and certain end, I felt inclined to bow 
before it. What especially impressed me, however, 
was the perfect clearness of the water. I could look 
down hundreds of feet, it seemed, and distinguish the 
outlines of the great stones as the wall sank deeper 
and deeper. While engaged in this observation I dis- 
covered that the water did not fill up the chasm, but 
extended down only to a certain depth; that I could 
see through to the other side and that the water lay, 
as it were, like a round cylinder of clear glass within 
the top of the chasm; a sea that could be penetrated 
by mortal vision. 

While pondering over this circumstance, suddenly 
the whole surface of the water became agitated as 
though set in action by some external force; and, to 
my great surprise, there soon floated upon the surface 
of the water a structure of great proportions, built of 
some kind of transparent material like glass, very 
thick and heavy, and like the sea beneath, as clear as 
crystal. The building proper was of the form of a 
Greek cross and from the central square there pro- 
jected a tower into the sky; the top of which was 
canopied by a great dome. Within the dome was an 
immense globe, glowing as to resemble a great ball of 
fire. From each of the four sides of the central room 
extended a wing, which gave the building the contour 
of a cross having arms of equal dimensions. The four 
wings stood with the points of the compass, and rep- 
resented the four seasons of the year, as I supposed. 
Within each of the three sides of the four wings, 
viewed from the outside, was to be seen a picture, 
delicate and beautiful in design and coloring. The 

24 






the crystal palace 

pictures seemed a very part of the glass as though 
formed within the glass during the process of manu- 
facture; and because the glass was so very clear and 
flawless, they stood out perfect in every detail. 

The pictures in the east wing were illustrations of 
the springtime. Above the coat of dead and decaying 
vegetation the green herbs and vines were springing, 
the trees were putting forth their first buds. The 
three pictures in the three sides of the south wing 
were very much in contrast to the first three men- 
tioned, not in coloring or artistic imagination, but in 
the power of man to subdue nature. Here was por- 
trayed with vivid realism the vegetable kingdom in 
its cultivated state; here also were green pastures 
watered by flowing streams, with orchards and vine- 
yards. The pictures in the three sides of the south 
wing illustrated the summer season or the struggle 
with nature. 

The autumn scenes in the north wing were progres- 
sive and signified the harvest tide, the ingathering, and 
the busy marketplace. There was a certain fascina- 
tion about these pictures which caught the attention 
and increased in interest the more they were studied. 
The fourth and west wing was the last to claim our 
attention, and after having inspected the three preced- 
ing I was not unprepared for the winter scenes so 
delicately portrayed in the three sides of the west 
room. It would be difficult for one of ordinary ability 
to describe the shades and tones which conspired to 
portray this season with such genuine majesty. The 
snowflakes glistened as though the ermine robe were 
set with many diamonds. 

Resting above the sea wall, so that the outer doors 
of each of the four wings were directly facing them 
were four gates, or such they appeared, though an 
examination proved they were stationary. Spanning 
the river a short way down stream, but not so far 
removed but that they seemed part of the plan, were 
three suspension bridges, if objects so delicate of con- 
struction and artistic in formation could be called 
bridges. Upon each of these three bridges, immedi- 

25 



THE SCIENCE OK CHRISTIAN ECONOMY 

ately above the current of the river, was another gate 
of the same construction as were the four gates which 
faced the four wings of the Crystal Palace. Each of 
the seven gates was supported by two heavy columns 
or posts, upon the top of which there rested a round 
ball of like material. Reaching across from post to 
post above the gates were beams cut at large angles. 
Upon these beams above each of the four gates which 
were upon the wall was a piece of statuary. 

Upon the crossbeam above the east gate there stood 
a lion, a muscular brute with heavy mane and power- 
ful frame. He crouched as though about to spring 
upon his prey. On the side of the crossbeam above 
which the lion stood the word "Life" was written, in- 
dicating, as I understood, that the lion was a symbol 
of life. The pictures of the east wing, it will be re- 
called, were of the springtime. True to the harmony 
and beauty of the general plan, I found that within 
each of the three panels of glass, of which the gate 
was constructed, was also to be seen a picture so care- 
fully concealed as to be invisible to anyone a short 
distance away. Each picture proved a delicate but 
realistic portrayal of that which was indicated by the 
name. They were, in their respective order, Preserva- 
tion, Sustentation, and Assimilation. 

The other six gates were very similar to the first, 
differing only in name and subject. The three ideas 
were fully emphasized because of their general har- 
mony in progressiveness. Before the south room, 
which represented summer, there stood the -gate "La- 
bor." The figure upon the crossbeam above this gate 
was that of a calf. Why the calf was used as a symbol 
of labor I was at a loss to understand, until by a care- 
ful study of the three pictures within the three panels 
of this gate, together with a few words of explana- 
tion from my strange companion, the meaning became 
quite apparent. "The names of the three pictures," 
said he, "are like the three links in a golden chain, 
each is perfect in itself, but all are necessary to form 
"a complete idea." The three pictures in the three 

26 

X 



THE CRYSTAL PALACE 

panels of the summer gate were named respectively, 
Labor, Self-sacrifice, and Reward. 

The autumn apartment faced the north gate; this 
was the gate Commerce or Exchange. The statue over 
this gate was unique in that it had the body of an ani- 
mal but the face of a man; and it was the more in- 
teresting for the fact that the features of the face 
worked automatically. The eyes closed and opened ; 
the nostrils dilated as though taking a deep breath ; 
the lower jaw dropped down and closed up with a 
snap ; and then as though amused at his own foolish- 
ness the muscles around the mouth were drawn back 
and the whole face became suffused with a comical 
grin, which only lacked the merry ring to make it 
complete. And so expressive of hearty mirthfulness 
were the features drawn that unconsciously we found 
ourselves laughing in sympathy. 

"You see the joke," Karalla remarked, "but do you 
see the point?" But after careful study I finally ac- 
knowledged myself baffled in my efforts to understand 
why this grotesque figure with its various contortions 
could possibly symbolize commerce. "Harmonious 
Action is the true Law of Exchange," said he. This 
instruction again renewed my interest. The three 
ideas which the three panels of this gate contained 
were also as three links in a golden chain. They were : 
Power, Riches, and Honor. "A man gains com- 
mercial power and riches by the adjustment of the 
commercial scales. It matters a world to a man 
whether the balances are tipped in his favor or against 
him, for therein is involved not only his power and 
riches, but his honor as well, which is sustained in the 
struggle only as the balances stand rightly adjusted 
between that which he contributes to the world in 
labor and the reward he receives for the same : between 
sacrifice and reward. Power, Riches, and Honor may 
be termed the extracts of the process of commercial 
exchange; if the first two are excessive the last will 
be less, but if honor be sustained, power and riches 
must be necessarily limited according to the measure 

27 



THE SCIENCE OF CHRISTIAN ECONOMY 

of a man's sacrifice in toil. For though power and 
riches may be appropriated, honor is bestowed by 
others and in recognition of just claim." 

The- fourth apartment was winter, before which 
stood the gate Death. Above this gate an eagle rested 
with outstretched wings as though pausing for an in- 
stant before his flight. The illustrations were simple 
but well drawn and were named, Equality, Poise, and 
Progress. "Before the bird can fly his wings must be 
equal ; clip one of them and he loses his poise. Equal- 
ity is therefore the first essential of progress, the wings 
extended give to the bird" the power of progression 
for which the equality of the wings is absolutely indis- 
pensable. In this case mental poise or reason is re- 
ferred to; that is, that before justice and peace can 
prevail, the law must be found which will prove to be 
a firm and scientific basis for governmental construc- 
tion and which will maintain the equality between the 
elements of national life consistent with justice. With- 
out equality there can be no poise or lasting and 
healthy national progress. The gate Death is so named 
because death is the instrument of progression." 

The sea wall beneath this gate was worn away so 
that the water rushing precipitously onward formed 
a roaring cataract in its plunge to the river below. 
Around the top of the wall and down the river as far 
as the third arch or bridge which spanned the river 
there were posts set at intervals and along these from 
post to post was a chain passing loosely from gate to 
gate which was intended to unite the whole into one 
perfect work of art. 

Faith was the name of the fifth gate, and its three 
panels were -named, Faith, Hope, and Patience. But 
there was something very unusual about this gate, some- 
thing which might well astonish and depress a sensitive 
person, for this gate was broken. The pictures were 
clear and plain to be seen, but running in every di- 
rection were lines indicating its shattered condition. 
In striking contrast to the pictures of the fifth gate 
were those of the sixth gate. Justice was its name. 
Nature in her gloomy mood was here employed with 

28 



THE CRYSTAL PALAGE 

impressive effect to emphasize a mental rather than a 
physical condition, as the names, Darkness, Doubt, 
and Fear might indicate. Upon approaching this gate 
one would be first impressed by its dark and smoky 
appearance, which was due to the darkness of the 
pictures contained therein. It would be noticed also 
that the sixth gate swayed, seemingly by the force of 
the wind. This was because it was not secured firmly 
to its place as were the other gates. Under right cir- 
cumstances it would have been possible, with a single 
effort, to turn the panels over end for end. And it is 
a fact that should the gate have been reversed so that 
it had stood with right end up, there would have been 
presented three entirely different pictures from those 
which first appeared. The names of these three illus- 
trations were Light, Obedience or Assent, and Peace. 
When this side is turned outward it will be found that 
the dark, smoky look will not then discolor the glass. 

The seventh gate, which was the last, was found to 
be reversible also, being hung at the center on a pivot, 
like a looking-glass, as was the sixth gate. The name 
of this gate was Restitution or Attainment, but hang- 
ing as it did with the dark side out, the names of the 
three panels thus presented were Destruction, Posses- 
sion, and Suppression. The pictures in the right side 
of this gate, however, were Regeneration, Redemp- 
tion, and Realization. When the river flows forth 
from the east gate, as it should at all times, these gates 
will stand securely with their right sides outward. 

After having completed this most interesting in- 
spection of the seven gates, we walked up the left bank 
of the river, around the wall, passed through the gate 
"Labor" and. entered the Crystal Palace by the outer 
door of the summer apartment. My heart gave a 
bound when I perceived Karalla's intention, for I had 
been more than anxious to enter and see for myself 
what this magnificent structure might be like within 
and what it contained. 

Once inside, the dead and barren country which was 
everywhere in painful evidence for miles around this 
inland sea was temporarily forgotten and we stood at 

29 



THE SCIENCE OF CHRISTIAN ECONOMY 

the head of a fertile valley which from our point of 
view seemed entirely true to nature. The scene was 
an illusion, however, though by what means it was 
produced I was unable to determine ; but to the spec- 
tator the impression was conveyed of a well-cultivated 
and thrifty country landscape. The water of the river 
which wound its way down the valley was not arti- 
ficial, however, the water of the sea beneath being 
utilized for that purpose. Midway down the stream 
the river furnished the power which set in motion a 
great wheel. From this wheel a chain known as the 
chain of seven links passed to another part of the 
structure, keeping in action a vast and highly-compli- 
cated mechanical device which it was soon after my 
privilege to see and examine. 

After some time spent in this enchanting place we 
passed by the outer exit, and making a quarter circuit 
around the Crystal Palace we entered the structure 
again by the outer east entrance. Then it was that 
we found ourselves standing beside the curbstone of 
a broad thoroughfare running parallel with a stream 
of wide, majestic sweep. Looking east, in the direc- 
tion from which we had just entered, we beheld an 
avenue of commerce with its modern office buildings. 
The street swarmed with its busy pedestrians and 
modern vehicles of conveyance. Imagine my surprise 
upon learning that these scenes of activity were not 
real, but were produced by means of light thrown into 
the glass, which were so reflected as to create these 
living pictures! But though this room, as the one 
preceding, seeming to have been designed for an ef- 
fect on the senses, it also contained one object which 
was very real and has been previously referred to as 
a highly-complicated, mechanical device. 

This intricate contrivance was called the Winepress 
and was so constructed and so situated that the im- 
pression was conveyed that a vessel was at anchor in 
the harbor. However, it was, in fact, a great maw 
built for the purpose of extracting the juice from large 
quantities of fruit. "A clear understanding of the 
proper mechanical adjustment of the Winepress would 

30 



THE CRYSTAL PALACE 

very much simplify those profound problems which 
have puzzled statesmen and students of the industrial 
problems of every age. It has taken first place in every 
battle recorded in history. It has been the storm center 
of the struggle of the ages. . It has been swept by the 
hurricane and the clash of contending forces both in 
times of peace and war, for which reason it has been 
termed 'The Great Battle Ground of National Life,' " 
he said. 

"The Winepress," I remarked, "certainly shows no 
signs of the excessive conflict she had endured," for 
being entirely overlaid with a heavy armor of bur- 
nished brass she blazed that morning in the sunlight 
like a flame of fire. When the doors were thrown 
open and the lights were turned on there was revealed 
a highly-complicated system of wheels within wheels, 
cogs above cogs, and when these wheels were put in 
motion they set to work many sharp knives, which, 
darting here and there, looked like nothing so much 
as a body of foemen rushing to a general engagement. 
The Winepress was built with three decks. 

On the lower or first deck there were large quanti- 
ties of rock resembling gold ore. In the center of the 
deck was an instrument for breaking the ore into 
pieces of large or small size. This crusher was 
made to perform its task by means of a great lever 
propelled by personal exertion. To pass the gold 
through the crusher, to crush it but into large pieces, 
it was necessary to lift the lever as high as possible; 
to divide it into minute particles the lever was gauged 
at a very low mark, thus producing an endless strug- 
gle between the elements of national life. The pur- 
pose of the gold in the winevat was to retard, if not 
altogether to prevent the process of dissolution; the 
problem was how to supply a gold which would bear 
the test of dissolution. "Upon the solution of this 
problem depends matters of the gravest importance 
to the state. If the gold would not bear the test then 
the winecup would be found to contain the germs of 
national disintegration and death." 

"The river, now swollen to a mighty current, was 

3i 



THE SCIENCE OF CHRISTIAN ECONOMY 

the same whose waters flowed over and kept the great 
water wheel in the south apartment in motion, which 
was to say that labor supplies the power which keeps 
the wheels of commerce moving, for the Winepress 
symbolized the market. The great lever which broke 
the gold ore into fragments was the Price. The chain 
of seven links, the seven necessary elements to the 
process of production and distribution, are Land, La- 
bor, Capital, etc., when properly classified are seven. 
The fruits of the winevat were the products of labor 
when used in the market as implements of commer- 
cial warfare." 

The floor of the north apartment was constructed 
with a large circular opening, so large that there was 
scarcely room remaining for two persons to walk 
abreast around its rim. Above this opening hung a 
massive circular bowl, overlaid within and without 
with burnished brass so very thick and heavy that but 
for its brightness might have been mistaken for cop- 
per. The bowl hung suspended at the center of the 
room and was supported by means of great chain 
cables which were fastened by rings into the rim of 
the bowl and thence to the top of four posts. This 
arrangement served to anchor the bowl securely to its 
place, affording at the same time ample opportunity, 
as we shall see, for a double movement of the bowl. 

Above the bowl and extending horizontally across 
it was a great iron bar. This rod hung suspended over 
the bowl by means of a great wire rope, which caught 
the rod in the center so that it hung accurately across 
the bowl. "The purpose of the rod is to play across 
the bowl so as to cause the bowl to respond sensitively 
to its every movement like a great magnet. If we 
wait, presently we shall see the rod and bowl in ac- 
tion. They have a double movement, as you will see. 
At present the rod points north and south, but in its 
second movement the rod will swing around so that 
it will stand at the opposite points of the compass." 
And even as he spoke I noticed the rod quiver slightly 
and then the great wire cable which held the rod at 
the center began to move along the rod to the right, 

32 



THE CRYSTAL PALACE 

the other end of the rod thus becoming heavier, tipped 
downward and immediately the great bowl responded, 
hesitated, then dipped again. Then it turned leisurely 
over on its side until it had reached a point where the 
water poured in, filling the bowl to its capacity. The 
rod apparently having reached its lowest point, grad- 
ually began to rise, causing the bowl to return to its 
upright position and to weigh heavily upon the chains 
which supported it. 

"Please notice another singular fact about the action 
of the rod and bowl when the time arrives to discharge 
the contents from the bowl." And watching intently 
as the rod swung round over the bowl so that it stood 
with its ends pointing directly opposite, I saw the 
bowl begin to tip in response to the action of the rod, 
moving obediently to a certain point, when Lo! the 
rod lost its magic power, the bowl refused to tip and 
its voluminous contents remained never to sweep over 
the rim. The rod lifted and fell again as if more de- 
termined than ever, but nothing would move the bowl. 
That something was wrong was quite evident. 

"If the mechanism of the rod and bowl provides 
for the discharge of the contents of the bowl, why does 
it not act at this time?" I asked. "The double move- 
ment of the bowl in dipping to receive the waters and 
then again to discharge them, illustrates the two grand 
movements of the commercial stream. Only by the 
proper reception of the commercial volume into the 
market and only by its impartial discharge particularly 
can organic government remain in a healthy state. The 
iron bar which plays so important a part in the ac- 
tion of the bowl is that 'Great Iron Rod That Shall 
Rule All Nations.' The winepress and the bowl 
are overlaid with brass because it was the brazen altar 
upon which the sacrifices of the Mosaic dispensation 
were offered." 

In the spacious central room there was a circular 
opening in the floor in the center of the room, in which 
the water of the sea formed a miniature lake, and in 
the midst of which a fountain was playing. The tower 
which rose directly over the lake was supported at 

3 33 



THE SCIENCE OF CHRISTIAN ECONOMY 

its four corners by massive columns of some kind of 
material which resembled, as it were, transparent mar- 
ble. Between the two columns which supported the 
tower on the west was a long table which was entirely 
overlaid with gold. This was the great banquet table. 
In the center of this table stood a floral wreath, 
which tipped as though resting upon an easel, and was 
turned to the east. It was entwined about a circular 
ring of gold and was woven with twelve different 
varieties of flowers, which were like and yet unlike 
anything which I had ever seen. The leaves were so 
very fresh and green and the colors so delicate yet so 
enduring that they seemed to have been picked from 
the garden of perpetual bliss. "Notice how very per- 
fect is every leaf and petal ; no sign of wither or decay. 
The flowers nestle within their leaves like precious 
stones within their settings, sparkling and flashing in 
the light as so many different colored diamonds. 
Woven around and about the wreath, as though some 
ambitious spider had spun here his web, was a per- 
fectly intricate design of extremely fine gossamer 
threads of wire. These wires, like those of which the 
cable was composed, were so very fine that they dis- 
appeared from view, running to other parts of the 
structure. Long I stood and studied its marvelous 
beauty, first from one side and then another. "Do you 
admire that floral wreath?" he asked at length. "In- 
deed I do," I replied, turning to view once more the 
object of his inquiry. "How then would you like to 
have it for your own?" "O, that would be great," 
I laughingly replied. "But seriously, you have the 
same opportunity of winning this most coveted prize 
as anyone else, for this is the Golden Crown of Life, 
woven in the web of environment ; this is the priceless 
reward which is promised 'to him that overcometh.' 
If you will but find the way by which this garland of 
flowers can be disentangled from the meshes of the 
spider's web it shall be yours, There are two ways 
by which your purpose may be achieved. Should you 
by chance discover the true process and apply your 
knowledge accordingly, then the whole web would dis- 

34 



THE CRYSTAL PALACE 

appear as though rudely brushed aside with broom 
and duster. Very many unsuccessful attempts have 
been made to extricate the Golden Crown of Life from 
the tangled thread of environment, but thus far it 
had been only partially successful. Then because of 
its inestimable beauty and value, the crown has had 
many counterfeit duplicates; but I assure you this is 
the only genuine and imperishable Golden Crown of 
Life." "Then I also may fail," I suggested, to which 
he replied, "To him that overcometh." 

At one end of the banquet table stood a costly wine 
decanter, about two-thirds full, to which he directed 
my attention. "Please observe that if you stand where 
the light falls at the right angle on the vessel," he said, 
"the wine in the lower half of the pitcher is not of the 
same color as the wine at the top. This difference in 
color is due to the difference in quality and is the same 
as the difference between cream and skim milk. But 
while cream may be mingled with the milk so that 
they become one, this wine, or rather these wines, can- 
not be mixed together by any means save one, as you 
will see." "Can you explain it?" I asked. "Yes," 
said he, "I can, for this is the wine that is poured out 
without mixture. The wine at the top is highly in- 
toxicating, while that at the bottom is deadly poison; 
and none can numerate the countless thousands of 
unsuspecting persons who have drunk of this cup and 
thereby lost their lives. 'For all nations have drunk 
of the wine of the wrath of God which is poured out 
without mixture into the cup of his indignation/ This 
stimulating but deadly draft is prepared from the 
juice of the forbidden fruit. It is my purpose to re- 
veal to the world what the forbidden fruit is and to 
warn the world against it, so that the many, many 
unsuspecting persons shall not be victimized thereby." 

On the opposite end of the table from where the 
wine decanter stood was a cruse containing oil. This 
vessel Karalla brought and placed it on the table near 
at hand; and taking a wineglass, filled it about two- 
thirds full of wine out of the pitcher. He then held 
it up to the light that I might see that the wine was 

35 



THE SCIENCE OF CHRISTIAN ECONOMY 

still as it had been before. Then he took the cruse 
of oil and poured a certain amount of the oil into the 
wine. The oil first fell to the bottom of the glass, 
then slowly rose to the top, and as it did so the line 
which separated the rich, dark wine at the top from 
the lighter wine at the bottom was perceptibly lowered. 
The first change produced by pouring the oil into the 
wine was to increase the amount of the dark wine at 
the top so as to divide the contents of the glass into 
two equal parts. "For since wine is a stimulant, and 
since the stimulus to effort is always the reward, it 
follows that the cream of the cup is the symbol of 
reward, while the wine at the bottom of the glass 
symbolizes the blood of the sacrifice. This process, 
therefore, signifies one of the fundamental principles 
in the science of political economy, which is, that the 
Reward must be equal to the Sacrifice. But while 
there may be exigencies in which man cannot hesitate 
at the call of duty, yet these conditions do not always 
exist and have nothing to do with that orderly ar- 
rangement which will prevail when men shall have 
discovered the true laws of Governmental Science. 
One of the first principles of Governmental Science 
is, therefore, that the reward must be equal to the 
sacrifice." 

"Now oil is also a symbol of sacrifice for the reason 
that the oil in order to give light must itself be con- 
sumed. To pour the oil into the cup is to express 
another law in the science of political economy, which 
is that the cup of reward can only be legal when it 
contains a double sacrifice. Only by a Double Sacri- 
fice, Mingled Together in the Cup, can the Reward 
be Legalized." 

So saying, he took another glass from the table, and 
with that symmetry of action which characterized his 
every movement he lifted the wineglass- above his 
head and poured its contents into the empty glass, and 
when its agitation had ceased I was gratified to see 
that the line of distinction had disappeared. And so 
by this simple illustration Karalla demonstrated the 
law of race life on the earth. 

36 



THE CRYSTAL PALACE 

Between the two columns which supported the 
tower on the east was a golden candlestick, such as 
was used in ancient Hebrew temples of worship, but 
very much taller. It stood in front of the arched 
doorway which opened from the east wing, but was 
sufficiently near the fountain so that it was well under 
the tower above. Each one of the seven branches 
supported at its top a powerful light, so arranged as 
to form an inverted V, with the lamp upon the main 
stem forming the apex. While taking note of the 
above facts Karalla left me for a short time, and when 
he returned he carried in his hand a lighter with which 
to light the lamps. The lighter somewhat resembled 
a limb from a willow tree ; it also had seven branches. 
At the tip of each branch was a luminous disc re- 
sembling a star; the stars oscillated gracefully under 
their weight with every movement of the bearer. 

"When these lamps are lighted they cast their re- 
flection upon the great ball at the top of the tower 
with most astonishing results. For each one of these 
lamps is so connected with one of the seven gates, that 
when one of them is lighted there is instantly trans- 
mitted from its gate to the golden ball the three pic- 
tures which are within the three panels of that gate; 
and so powerful is, the reflection as it is cast upon the 
earth from the golden ball that there is instantly re- 
produced upon the earth in reality that which are only 
pictures in the three panels of the seven gates. By 
this means there stand exemplified the Seven Lamps 
of Fire which are before God's throne; the seven 
Spirits of God sent forth unto all the earth. These 
seven lamps which are upon this candlestick are also 
intimately related to another very essential part of 
this system ; parts which will be examined in due 
time." 

The fourth apartment of the structure, unlike the 
other three, was entirely separated from the central 
room by a counterbalanced door. The width of this 
door was the same as any one of the arched doorways 
which opened into the other three apartments. The 
door, which was also transparent like the outer walls, 

37 



THE SCIENCE OF CHRISTIAN ECONOMY 

lifted to admit of entrance into the fourth wing of the 
Crystal Palace. The glass of this door contained a 
very thin, white gauze curtain of some soft material, 
woven with a border. Although as thin as a veil, it 
effectually concealed from view every object within 
the room. 

Immediately in front of this veiled partition stood 
a long bench which, because of resemblance, might be 
called a counter. The counter was entirely overlaid 
with gold and had a horn at each of its four corners. 
These horns were so curved that their smaller points 
were above the counter, and in these points were many 
perforations which permitted water to pass through 
and fall upon the face of the counter in drops like 
rain. So had the water found egress from all four 
horns at once it would have produced quite a shower. 

The top piece of the counter proved to be but a 
covering, which concealed from view a vast network 
of those minute wires so numerous that they seemed 
to be woven together in an inextricable maze and 
seemed almost to conceal from view the foundation 
board upon which they were laid. The foundation 
board extended the full length of the counter and was 
securely set at such a point below the top piece as to 
allow sufficient space for the silent mechanical move- 
ment of those numberless threads which centered 
there. 

Now let the reader imagine a straight line running 
down the center of this board from end to end and 
located on the minor axis half the distance between 
this imaginary line and the outer sides, an upright 
piece, so set into the foundation board as to form an 
elongated ellipse with major axis extending about 
three-fourths of the length of the counter. The space 
inside of the ellipse was also entirely covered, but the 
wires were differently arranged and were in no way 
connected with those on the outside of the ellipse. 
"There are here represented two distinct systems of 
mechanical movements ; the one outside of the ellipse 
is what fs known as the double movement, or the Dou- 
ble Contract System, while that on the inside of the 

38 



THE CRYSTAL PALACE 

ellipse is known as the single movement, or the Single 
Contract System. The former demonstrates the de- 
structive principle and the latter the constructive prin- 
ciple in governmental adjustment, and so dissimilar 
are the two systems that both cannot be in operation 
at the same time." 

"Please notice the difference between the orderly 
way the wires pass across the board in the second or 
single contract system and the endless tangle into 
which they are knotted together in the first or double 
contract system ; this, is due to the fact that the double 
movement system does not provide a scientific me- 
chanical action. The twice-repeated effort to release 
the rod above the bowl resulted in failure, which 
fact leads to endless confusion in the industrial affairs 
of nations." 

"Now the single contract system derives its name 
from the sword by which it is operated. This sword 
is the Sharp Two-Edged Sword which passes back 
and forth in a straight line along the axis of the ellipse ; 
and having two edges performs the release by a sin- 
gle movement across the board; that is to say, that 
when 'the constructive principle is in force in the eco- 
nomic affairs of nations the people, in their business 
relations, will be bound together by 'a single contract. 
The Two-Edged Sword releases both parties to the 
contract by a single stroke, thereby providing the 
blessings of liberty to all." "But where is this two- 
edged sword of which you speak?" "Its present 
whereabouts is unknown," he replied. "When the 
double contract system was adopted the two-edged 
sword was summarily disposed of; it was displaced 
by this sword which you see here encased within the 
wires which are outside the ellipse. This sword has 
but a single edge, and because of that fact it must 
necessarily pass in double movement across the board, 
hence the double movement or the double contract 
system. The four horns of the golden counter signify 
contending forces ; the economic problem involves not 
only the industrial relations of mankind, but also those 
of his family life, and as the propagation of the race 

39 



THE SCIENCE OE CHRISTIAN ECONOMY 

depends upon the two sexes, so there are two natural 
progenitors of the industrial life of nations. The na- 
tion's sustenance is provided through the agency of 
labor and commerce. Race life, mark you, depends 
upon the mingling of the blood of parentage in a com- 
mon sacrifice; in no other way can race life be per- 
petuated in the earth. Now this principle is just as 
true with reference to industrial life as it is to race life, 
though it has never been recognized." 

"Now when the industrial institutions of men are 
governed according to the single contract system then 
will the life-blood of industrial parentage flow simul- 
taneously and mingle together in a common sacrifice, 
so that the counter becomes, as it were, a golden altar. 
Now it is a law of political economy, that only by the 
Mingling of the Blood of Mutual Sacrifice upon the 
Golden Altar can there be perpetuated in the earth, 
economically speaking, a living race." 

"The purpose of the gold," he said, "is to retard or 
altogether prevent the process of dissolution. This is 
possible by reason of the fact that gold is the substance 
which makes the contract binding. If the gold be not 
pure, however, it will fail at the crucial moment. • But 
the mechanical action of the single contract system 
is such that it furnishes a guarantee for the purity of 
the gold. It shall be as gold tried in the. fire." 

"These wires which, as you see, run to every part 
of the structure, all center here, because it is here that 
the thread of environment is severed and each indi- 
vidual becomes a distinct personality apart from the 
mass ; so that the golden altar is the culmination of all 
commercial and industrial activities. As the Wine- 
press is a symbol of the wholesale market, upon which 
altar the sacrifices of labor are laid, so the golden altar 
is a symbol of the retail counter over which flows the 
water of life. We will now proceed to the west room 
and thoroughly examine its contents." 

We had not long to wait, for the ponderous door 
which guarded the entrance to this apartment lifted 
as we advanced toward it, and when we had stepped 
under slowly descended, leaving the room in compara- 

40 



THE CRYSTAL PALACE 

tive darkness. The top and outer walls of this room, 
though of glass, were so made as in a measure to ob- 
scure the light. As my eyes became accustomed to 
the change, the whole room was lighted with a weird 
light which alternated from a rich yellow to an elec- 
trical blue. I soon discovered that this light came 
from beneath the structure, and looking down beheld 
the grandest, yet the most awful, spectacle that human 
eyes could ever have witnessed. Far beneath us, down 
within the chasm and beating with maddened frenzy 
against the granite walls, now advancing, now reced- 
ing and throwing out great tongues of fire, was the 
lake of fire whose foaming crests were blue with the 
burning brimstone. As the great flames leaped up- 
wards out of the depths of the pit the atmosphere in 
the vaults above seemed charged with a force which, 
reacting against the fire, stifled it to a pale blue flame. 

Long I stood and gazed, before my entranced senses 
grasped the significance of the spectacular scene and 
of the strange reaction I later learned meant Suppres- 
sion; but ere thought had found expression in words 
the spell was broken by a familiar voice speaking in 
earnest accent: "Go tell to the world that Hell is a 
reality, and that obscured though it is by the clouds 
of doubt, it still remains the place where souls be- 
trayed, languish in the grasp of that second death. 
But to the faithful there has been intrusted the plan 
of governmental science through which the soul, the 
immortal man, shall find a place of safety from these 
fiery elements of destruction. The necessities of the 
age urgently require that you be true to your trust." 

The fourth apartment was considerably reduced in 
size, owing to the fact that on the three sides other 
than that by which we had entered were rows of small 
compartments resembling dressing rooms. The privacy 
of these rooms was secured by curtained partitions 
similar in design to the veiled counterbalanced door. 
In this large inner room there was but one object : this 
was a large chest, measuring some six feet in length 
by three in width and three in height. The chest, 
which was of wood, and also entirely overlaid with 

4i 



THE SCIENCE OF CHRISTIAN ECONOMY 

gold, stood lengthwise north and south, facing the 
veiled door, but at a point about half way between, 
the door and the center of the room. 

The chest was covered over with a lid, on the top of 
which, at the north end, was a huge stag's head pre- 
senting seven antlers; his neck was bowed, his head 
was lowered and out from the top the horns rose 
defiantly. On the south end of the chest was a group 
of telescopes, seven in number. These telescopes not 
only magnified every object which came within their 
range of vision, but seemed to send forth a light as 
of a searchlight which, when turned on an object, 
made it clearer with continued inspection. The con- 
struction of the chest was such as to give it the ap- 
pearance of a double box ; there was a seam down the 
front of the chest indicating where the two parts were 
joined together. In the front of the chest were two 
keyholes, one on one side of this seam and the other 
on the other side. These were for the purpose of lock- 
ing the two sides of the chest. 

"As the intricate threads of environment culminate 
at the golden counter, so is this golden chest the source 
from which they spring, because it is here that they all 
center for the release. Here the power is generated 
by which man acquires control so that he may operate 
it according to one of the two systems— the double or 
the single contract system. These two systems are to 
each other as the day is to the night. Now if I were 
to insert the key into one of these keyholes in the 
front of the chest and throw the lock, it would be like 
the sun crossing the zenith ; the world would still be 
flooded with its brilliant light, but at the same time the 
day would be on the decline. Please remember that 
the reversing of the combination does not destroy the 
opposite system — it merely puts it out of action ; the 
connection between the opposite system and its vari- 
ous parts would still remain intact. t The stag's head 
with its seven horns denotes the law of brute force, 
because the double contract system is generated ac- 
cording to the law of brute force. And so it shall be 
seen that out of the golden chest proceeds the prin- 

42 



THE CRYSTAL PALACE 

ciple or law upon which the whole plant is to be op- 
erated." 

"There is a direct connection between each of the 
ends of the chest and the seven gates; and also there 
is a direct connection between the south side of the 
chest and the golden ball. However, the north side 
does not connect directly with the golden ball, as the 
connection leads first to the seven lights of the candle- 
stick and from thence to the golden ball. It will be 
seen then that the light of the single contract system 
is a direct light, whereas the light of the double con- 
tract system is an indirect light. Therefore the single 
contract system corresponds to the day, because the 
earth in the daytime gets its light directly from the 
sun, and the double contract system corresponds to 
the night, because the earth at night gets its light in- 
directly from the moon and stars. Now you will see 
where the lighter belongs and what is its purpose." 

He then inserted the lower end of the lighter into 
its holder on the top of the left, or north side of the 
chest. "You will observe that there is a holder in the 
right side also, but since the law represented in the 
left side is now in force, the lighter must remain on 
the left side so that it may receive the flame where- 
with it keeps the lamps lighted." "But," I said, "if 
the light to the golden ball, which is transmitted 
through the seven lamps, is disposed of by a direct 
route when the single contract system is in operation, 
why is it necessary to furnish the right side of the 
chest with a holder for the lighter if it would not then 
be in use ?" "In that you are mistaken, because when 
the single contract system is in operation the lighter 
is inserted into the holder on the right side, thus fur- 
nishing the connection between the gates and the 
golden ball, making a complete circuit and indicating 
that the lighter is a very important instrument indeed." 
"Now what does all this imply?" "Just this: that the 
light which- the earth receives indirectly from the sun 
by way of the moon and stars flashes to the earth a 
promise of the coming day. By night we cannot see 
the sun ; but its light, shining upon the stars or upon 

43 



THE SCIENCE OF CHRISTIAN ECONOMY 

the planets is a signal to the earth of the promise that 
at the appointed time the sun will again appear; the 
stars are the Promises." 

"Now a contract is a legal transaction whereby two 
parties are bound together according to a certain 
agreement or promise. There is that about the single 
contract system which, while it does not dispose of 
the promises or the contract, its mechanical construc- 
tion is such that it furnishes a guarantee for the prom- 
ises ; or as I have said it guarantees the purity of the 
gold; it does just what the lighter does when it is in- 
serted into the holder on the right side; it unites the 
gates with the golden ball ; the single contract system 
makes the contract binding. The fact that you can- 
not see the stars in the daytime does not mean that 
the stars have vanished; it does mean, however, that 
the promises have been realized. The single contract 
system provides an absolutely fair and square basis 
for commercial exchange ; but the double contract sys- 
tem not only does not guarantee the promises, but con- 
tinually operates to work out deception. This is 'The 
Deception that has Deceived the Whole Earth.' " 

"But," said I, "if the single contract system is so 
very preferable, why should it not be adopted at 
once?" "That is the very point I wish to make," he 
replied. "Before the chest can be opened according 
to the single contract system, we must first find the 
key. So far as the present age has any definite knowl- 
edge, that key is lost beyond recovery for all practical 
purposes." "What then is to be done?" I asked. His 
reply, though couched in a sentence of six short words, 
seemed to roll upon rriy shoulders the responsibilities 
of ages. "That is for you to say." His manner, so 
intensely earnest, had the effect of stamping upon my 
mind all the conviction which he himself possessed, 
which was, that though the task seemed insurmounta- 
ble, I could and must find that key. 

"Could we but find that sharp two-edged sword and 
restore it to its useful position that it might thereby 
accomplish its lawful purpose ! Could we but find that 
long-lost key, insert it into the lock and reverse the 

44 



THE CRYSTAL PALACE 

combination," he paused and drew his breath, "think 
what would then occur! The instant response of the 
bowl to the action of the rod would flush the cess- 
pools of political corruption and cleanse the body poli- 
tic of its accumulated impurities; the fountains and 
rivers of commerce would overflow with life-giving 
properties upon the retail counter; the gates would 
resume their upright position, by which means there 
would be implanted in the earth Light, Obedience or 
Assent, and Peace. And the race would be on the 
broad highway that continually leads to epochal suc- 
cessions in which are worked out Regeneration, Re- 
demption, and Realization. And you would have won, 
not only for yourself, but for all the race, or those 
who prove themselves worthy of the honor, that most 
coveted prize, The Golden Crown of Life. The re- 
sponsibility, I acknowledge, is great, but the reward 
is worth the effort." "But I have no idea where to 
begin the search," I faltered. "Since the practice of 
this deceptive crime against the human race began 
very early in its career," he replied, "it is advisable 
that we begin at the beginning. It seems probable 
that the key lies buried — no telling where — down in 
the cavernous depths of the bottomless pit. The jour- 
ney, though most perilous, can be made in perfect 
safety with my assistance." 

"It would be interesting to investigate the contents 
of these numerous private rooms before making the 
descent ; but as they contain nothing that would be of 
any assistance to a successful termination of your 
search, that matter may be deferred. Those rooms 
on the left, and also on the right, contain the costumes 
of those who play their part according to the system 
indicated by its number. The first is six hundred 
three score and six and the second is one hundred and 
forty-four thousand. I will now secure the outer 
doors and make all necessary preparations for a pro- 
longed absence." 

And as the captain of a ship might test its various 
parts that he might know that all things were in readi- 
ness for a coming voyage, Karalla passed from room 

45 



THE SCIENCE OF CHRISTIAN ECONOMY 

to room, attending to many requirements which I did 
not at all understand. At last he came and took the 
seven telescopes from their observing stand, carefully 
polished their lenses and replaced them with their ex- 
treme ends pointing downward, whereupon the great 
chasm was flooded with a blaze of light as bright as 
day. By this means a fact was revealed : this was that 
the great stones of the wall were all engraved with 
writing, which was not sufficiently plain to be read 
with the naked eye. Near the ceiling of the room, 
however, there hung a powerful reflector, and from 
one of the dressing rooms Karalla had brought out a 
large table, in the top of which there was a mirror. 
He placed the table under the reflector in such a posi- 
tion that all the light of the reflector was concentrated 
upon the glass. The astonishing result was that the 
inscriptions on the stones of the great wall were all 
clearly depicted in the mirror. The world can only 
know of the deeds of the past generations by a method 
of reflection. 

Karalla pressed his finger upon some object at the 
base of the telescopes and soon they began to revolve, 
and thus by a rotary motion of the seven telescopes 
the inscriptions appeared in their respective order in 
the mirror. And as I watched intently, there fell upon 
my ear the shriek of the locomotive, the rushing sound 
of the fast express, the flash and crack of the wireless 
telegraph; in short, the commotion and bustle of the 
strenuous life, the quiver and vibration of the electrical 
age. And then the echoes slowly died away and all 
was silent as the tomb ; an unnatural gloom, as though 
the sun might be in eclipse, set in around us; the sea 
wall loomed above us ; we were already on our perilous 
journey which seemed might only be a fruitless search. 

We were sinking rapidly; the water line which 
formed a circle around where the water of the sea 
had kissed the great wall was distinctly visible, but 
rose higher and ever higher above us; the very un- 
usual situation was most horribly depressing. Swift 
as had been our downward flight through numberless 
cycles of time we at last arrived at our destination in 

4 6 



THE CRYSTAL PALACE 

safety. I was made aware that a change had taken 
place when we shot into the glaring light of day out 
of the gloom of the gray twilight. Before my eyes 
had fairly become accustomed to the light, Karalla 
stepped to the telescopes and touched the electrical 
button which checked their dizzy whirl ; they gradually 
slowed down and finally ceased altogether and we 
were at a standstill. The great wall had vanished as 
completely as though it had never existed, and all 
around the sea the shore was broken by irregular 
lines ; the landscape in no way resembled that which 
had formerly surrounded the sea save that it was en- 
tirely barren of all forms of vegetation. 

Shortly after this Karalla informed me that the sur- 
rounding country would soon become the scene of a 
complete reproduction of a civilization which rose and 
flourished far below the horizon of all reliable data, 
and that at the same time I would witness the remark- 
able spectacle of what is known as instantaneous crea- 
tion. So for the next few days he seemed so much 
absorbed in some task, the nature of which he did not 
explain to me, that I dared not interrupt him. At last 
he came and took the lighter from its holder which 
was upon the left side of the golden chest and trans- 
ferred it to the holder in the right side. The trans- 
formation which instantly took place over the whole 
visible landscape can better be understood than de- 
scribed. Any attempt to portray the scene with ade- 
quate justice would but beggar the transcending glory 
with which proud nature flung out her verdant robes 
in one grand burst of wild delight. Its description 
can best be expressed in the brief statement of which 
man has caught the uncertain reflection that "The 
Lord God planted a garden eastward in Eden." 

Nature's sudden transformation, by which she ap- 
peared fully clad, was accompanied by a thunder 
shower which, descending gently under the rays of 
the sun's undiminished light, flashed the seven pris- 
matic colors from every drop ; for these colors had not 
yet been caught and transfixed into the rainbow. Of 
this matchless display the world has heard that "There 

47 



THE SCIENCE OF CHRISTIAN ECONOMY 

went up a mist from the earth and watered the whole 
face of the ground." Some further idea of the beauty 
and luxurious abundance which the garden contained 
may be drawn from the statement. "And out of .the 
ground made the Lord God to grow every tree that is 
pleasant to the sight and good for, food; the tree of 
life also in the midst of the garden, and the tree of 
the knowledge of good and evil." 

After some days spent amidst these enchanting 
scenes we returned one morning for a brief visit to 
the Crystal Palace, which was now for the first time 
since I had known it, set in grounds appropriate to its 
majestic proportions, and beauty. We had partaken 
of a dainty breakfast and were about to start on an- 
other ramble when I perceived that a transformation 
had taken place as noiselessly as a picture fades from 
view, from off the canvas. So astonishing had been 
the changes that but for the fact that many familiar 
objects still remained, I might have concluded that I 
had been mysteriously transported to a different land ; 
and when it was explained that the change was due to 
the fact that "The Lord God tpok the man which he 
had formed out of the dust of the ground and put him 
into the garden to dress it and to keep it," I could have 
cried with regret at this shameful desecration. The 
undergrowth, very much of it had disappeared, and 
in its place there stretched a carpet of green. The 
flowering bushes and fruit trees had all been trimmed 
and cultivated ; but when I observed the improvement 
in fruit and flower which had resulted thereby, I could 
but rejoice that God's final purpose hung resplendent, 
from bush, and vine, and limb, through the instru- 
mentality of man. 



4 8 



SECOND CHAPTER 

The Story of the Creation 

AS this work is necessarily confined to such frag- 
r\ ments of truth, the vanishing shadows of which 
have fallen across the imperishable wall of time 
and have been traced there by hands unknown, the 
story of the Creation, and that of the garden of Eden, 
by the evidence submitted in this book, will be found 
worthy of the attention and consideration attributed 
to authentic history. 

In the beginning God created the heaven 
and the earth. (Gen. i. i.) 

Intelligent Personality is conceived to be the first 
cause with the heaven and the earth as the expression 
of His will. It does not say that God created the mat- 
ter out of which He created the heaven and the earth, 
but that rather matter was made to take on definite 
forms and that through these material forms infinite 
mind found expression. As between mind and matter 
priority is given to mind ; and it must be conceded that 
since unconscious matter has not in itself power to 
become self-acting this distinction rightfully belongs 
to mind. But since these facts lie too far back into 
the depths of the past for man to determine the truth 
concerning them, the best that can be said is that if 
the writer intended to give priority to mind he took the 
stronger position. 

The statement in the beginning God created the 
heaven and the earth is brief, implying, rather than 
declaring the elimination of, time as an element in the 
accomplishment of the work; that is to say, that the 
story of the creation does not declare, as some have 
supposed, that the heaven and the earth were pro- 
duced by an instantaneous creation. 

* 4 49 



THE SCIENCE OF CHRISTIAN ECONOMY 

The earth was without form. (Gen. 1.2.) 

This is a recognition that crudeness is necessarily 
the first condition of nature, a fact which cannot be 
denied. And void; that is, that no form of vegetable 
or animal life had yet made its appearance; these 
things are necessarily secondary. In proceeding it 
will be noticed how abstract is each statement, not 
necessarily relying on respected authority to prove 
its truthfulness. 

And darkness was upon the face of the 
deep. (2d verse.) 

It is recognized that darkness is also the first con- 
dition of nature and that darkness exists without cause 
in all space until an illuminating body expels the dark- 
ness by its presence. If we can imagine a time when ( 
illuminating bodies were not in existence we can 
realize that darkness must have filled all space at that 
time ; if we can imagine a region even now, that is out 
so far beyond where the light of the farthest star can 
penetrate, we must realize that that region is full of 
darkness ; so it is but a simple statement of fact that 
as between darkness and light, darkness is necessarily 
nature's first condition. 

And the Spirit of God moved upon the 
face of the waters. (2d verse — continued.) 

Intelligent expression in matter must always be the 
result of intelligent movement on matter ; the sculptor 
must labor with the marble that he may express the 
conception of his mind in marble. 

And God said, Let there be light : and there 
was light. (Gen. 1.3.) 

It may be recognized that the change from dark- 
ness to light is instantaneous with the appearance of 
the illuminating body ; and though a period of time for 
the Creator to produce the illuminating body may have 
been necessary, it does not alter the statement that the 
illuminating body, by its presence, instantly dispels 
the darkness. But there is nothing in the statement, 

50 



THE STORY OF THE CREATION 

"And God said, Let there be light: and there was 
light," which eliminates time as an element of consid- 
eration. If I say, "Let the boy be educated," the 
period of time necessary for the boy to acquire an 
education is unquestionably conceded, so that the state- 
ment does not remove time out of the field of consid- 
eration. 

And God saw the light that it was good. 
(Gen. 1.4.) 

Speculative thought here considers what is not ex- 
pressed rather than what is; we shall conclude then 
that the darkness being in decided contrast to the light 
is necessarily bad. If we knew that all illuminating 
bodies were to be blotted out, that henceforth darkness 
alone should reign, we would consider it very bad in- 
deed. So that if we say that the light is good and that 
therefore darkness is bad, we clothe the light in virtue 
and the darkness in dishonor. Light is good and dark- 
ness is bad ; and so by contrasting light with darkness 
men learn to distinguish between good and evil. 

And God divided the light from the dark- 
ness. (Gen. 1. 4.) 

That is, He set one over against the other, and by 
contrast He drew a distinction between them ; and so 
we shall see that darkness and light are effectually 
employed to assist men in classifying the forces of 
good and evil and of truth and error. 

And God called the light Day, and the 
darkness He called Night. And the evening 
and the morning were the first day. (Gen. 

i- 5-) 
So that God not only distinguished them, but He 
named them, that they might be identified ; which ex- 
emplifies the principle of distinction and identification. 

And God said, Let there be a firmament 
in the midst of the waters, and let it divide 
the waters from the waters. (Gen. i.6>) 

5i 
1 



THE SCIENCE OF CHRISTIAN ECONOMY 

And God made the firmament, and divided 
the waters which were under the firmament 
from the waters which were above the firma- 
ment: and it was so. (Gen. i. 7.) 

The idea which seems to have possessed the mind of 
the writer of the story of the Creation was that all 
space was filled with water, since he looked out on a 
vast expanse of ocean which, so far as the world had 
any definite knowledge, was boundless. And so he 
conceived the idea that the Creator had fashioned the 
heaven, and set it in place over the earth like a great 
canopy, that canopy being as a shell or some kind of 
durable substance which had power to resist the force 
of the water. And so were divided the waters which 
were under the firmament from the waters which were 
above the firmament, according to the writer. 

And God called the firmament Heaven, 
and the evening and the morning were the 
second day. (Gen. 1.8.) 

So, the creation of the heaven was the second step ; 
but that the writer believed that the creation of the 
heaven and the earth were accomplished simultane- 
ously is proved by the statement, "In the beginning 
God created the heaven and the earth," and heaven, 
though the second step, is mentioned first. The simul- 
taneous creation is further proved by the statement, 
"And God called the light Day, and the darkness He 
called Night," followed by the phrase, "And the eve- 
ning and the morning were the first day." That the 
writer believed that the illuminating bodies were 
swung into space during the first creative day, there 
can be no mistake; and also that the creation of the 
heaven was the second creative step, because darkness 
is the first condition of nature. 

And God said, Let the waters under the 
heaven be gathered together unto one place, 
and let the dry land appear: and it was so. 
(Gen. 1.9.) 

52 

I 



THE STORY OF THE CREATION 

This is but a recognition of the fact apparent to all, 
that the surface of the land is higher than the level 
of the sea. 

And God said, Let the earth bring forth 
grass, the herb yielding seed and the fruit 
tree yielding fruit after his kind whose seed 
is in itself upon the. earth: and it was so. 
(Gen. i. ii.) 

First the dry land appeared and then vegetation, and 
although this all occurred during the third day, or the 
third progressive step, progress is marked even here, 
proving that it_was the writer's opinion that the crea- 
tion was worked out according to an evolutionary 
plan. However, the writer does not for a moment 
lose sight of the personality of God; it is in constant 
evidence all through the story. 

And the earth brought forth grass and 
herb yielding seed, and the fruit tree yield- 
ing fruit after his kind, whose seed is in it- 
self, upon the earth: and it was so. (Gen. 
i. 12.) 

And the evening and the morning were the 
third day. (Gen. i. 13.) 

It is but natural law inherent in all vegetable life 
to reproduce its kind by means of a seed endowed 
with life, which seed contains in itself all the ele- 
ments essential to growth and development of the 
earth vegetation; it is but a recognition of a natural 
law entirely clear to the observation. 

And God said, Let there be lights in the 
firmament of the heaven to divide the day 
from the night, and let them be for signs ancU 
for seasons and for days and for years. 
(Gen. 1. 14.) 

We are now in the fourth progressive step; the 
third progressive step is marked by the clothing of the 
earth in vegetation, while the fourth progressive step 

53 



THE SCIENCE OF CHRISTIAN ECONOMY 

is marked by the appearance and disappearance of the 
earth's vegetation according to seasons. It is the ap- 
pearance and disappearance of the earth's vegetation 
which marks the seasons; therefore the earth's vege- 
tation belongs to the third step and must precede the 
division of time according to seasons. • The writer 
recognizes that the seasons as well as the days and 
nights are produced by the illuminating bodies, but 
the creation of the illuminating bodies does not, in 
fact, belong to the fourth creative day. For, although 
he seemingly associated the edict, "And let there be 
lights in the firmament of the heaven to give light 
upon the earth," with the fourth progressive step, it 
is clear that it must have preceded the command, 
"And let there be light, and there was light," as first 
spoken. The fourth creative day has to do with the 
dividing of time, and time is determined by seasons 
by the appearance and disappearance of the earth's 
vegetation. The year is divided by seasons ; time also 
is divided by day and night, but the dividing of time 
by light and darkness actually belonged to the first 
creative day, because the marking of time must have 
begun with the first day. The illuminating bodies are 
also for signs, which means that while we cannot see 
God in person we can know of His existence, because 
all matter molded into definite forms and for an in- 
telligent purpose reflect the personality of the Creator. 

And God said, Let the waters bring forth 
abundantly, the moving creature that hath 
life, and fowl that fly above the earth in the 
open firmament of heaven. (Gen. I. 20.) 

The creation of the fish and fowl, according to the 
writer, belonged to the fifth creative day ; it was the 
fifth creative step ; the lower forms of life appeared 
first. Afterwards in the line of orderly progress came 
the higher forms. 

And God said, Let the earth bring forth 
the living creature after his kind, cattle and 
creeping things and beast of the earth after 
his kind : and it was so. (Gen. 1. 24.) 

54 



THE STORY OF THE CREATION 

That is to say, that He endowed all these creatures 
with the power to reproduce their kind; and finally 
He made man. 

And God said, Let us make man in our own 
image after our likeness. (Gen. 1.26.) 

Not possessing the power to fathom the depths of 
the past, the declarations which are set forth in the 
story of the creation are as intelligent as it is possible 
for man to conceive. If we try to get to the bottom 
of things and ascertain whether mind existed before 
matter, or that matter was originally created by mind, 
or that mind and matter existed each . independent of 
the other in the very beginning of things, we will be 
obliged to acknowledge that it is not within the power 
of man to determine what were the true facts. If we 
assume that the writer seeks to convey the idea that 
God created the matter out of which He created the 
heaven and the earth, and that Infinite Spirit was the 
first cause of all material substance, we do so on the 
ground of faith alone and in the belief that that story 
of the creation was inspired of God. But if we pro- 
ceed to analyze the story, for the sake of the truth it 
contains, we shall be confronted with some self-evi- 
dent facts, among which are, that intelligent mind may 
and does express itself in matter by molding matter 
to suit its purpose. Is it too much to say that plan- 
etary systems are what they are because of the stamp 
of Infinite Mind? Take a dredging machine, as a 
trivial example, and watch the great shovel drive into 
the dirt ; see it hoisted into the air and swinging clear, 
deposit the dirt where it is wanted. It acts like a 
thing of intelligence. The inventor is not there in 
person, but the stamp of his intelligent mind is there 
and the machine acts accordingly. 

Orderly process proves intelligent plan, and intel- 
ligent plan proves reasoning mind ; and so the person- 
ality of God, which appears so conspicuously all 
through the story of the creation, finds its strongest 
support not in faith, but in reason. That darkness 
is supplanted by light and that crude matter is molded 

55 



THE SCIENCE OF CHRISTIAN ECONOMY 

unto forms which bear the stamp of intelligent pur- 
pose, cannot be questioned. And so all through the 
story of the creation, with but one exception, every 
statement contained therein rests upon self-evident 
facts. This one flaw is to be found in the statement, 
"And God said, Let there be a firmament in the midst 
of the waters," or in the old opinion that the earth is 
flat. 

And so if the obstacle which for so long proved so 
detrimental to the story of the creation be removed, 
namely, that because of the concise manner in which 
it is expressed, it has been assumed that the writer did 
not regard time as an element in the process of crea- 
tion, but that God by His infinite power spoke every- 
thing into existence; if this error be disposed of, the 
story of the creation will be found to be but an effort 
toward a conscious expression of some of nature's 
most conspicuous phenomena. 

And the Lord God formed man out of the 
dust of the .ground and breathed into his nos- 
trils the breath of life; and man became a 
living soul. (Gen. 2. 7.) 

That man was formed out of the dust of the ground 
is proved because the body after death returns to its 
elements. That man lives by the breath of life, like 
all other statements in the story but one, is self-evident. 
The soul is that immortal man which is supposed 
to survive the death tragedy. The story declares that 
God endowed man with immortality. This declara- 
tion, unlike those preceding, is not supported by self- 
evident fact; but there being no contradictory evi- 
dence to disprove it, the question must be suspended 
for future decision. That this truth will ever be es- 
tablished remains to be seen. There are some laws 
of nature, however, which strongly support the theory, 
the principle among these being that law, previously 
mentioned, by which the race life is perpetuated by 
reason of the seed. But that the individual member 
of the race, after having once lived and died, has the 
power to return again to the living condition, that he 

56 



THE STORY OF THE CREATION 

has a soul which survives the death of the body is a 
theory yet to be confirmed. It is within the purpose 
of this work to submit valuable affirmative evidence 
in support of the claim. 

Also, if evidence can be deduced to prove that a law 
exists, by and through which the individual member 
of the race, during his earthly existence, may and 
should pass through an alternate process, or successive 
periods of life and death, that he lives, dies, and comes 
back again into the possession of a new life, still re- 
taining his individuality and personal identification, 
it will contribute somewhat towards establishing the 
law of immortality as a universal law. That there is 
such a law, and that this law is the only true law of 
human progress in the economic relations of men will 
eventually be disclosed. Without death there can be 
no progress ; death is the great forceful argument that 
moves the world along. So death in the economic 
sense of the word is just as essential to organic human 
society and healthy progress, as is the death of the 
individual member of the race to race progress, pro- 
viding always that there is a living seed preserved 
which will guarantee a resuscitation from that death 
to a newness of life, restoring also his individuality 
and all things necessary thereto, as his sacred posses- 
sion. That economic death to which reference is made 
is known as the first death. 



57 



THIRD CHAPTER 

The Garden of Eden 

And the Lord God planted a garden east- 
ward in Eden; and there He put the man 
whom He had formed. (Gen. 2. 8.) 

MANY attempts have been made to locate this 
garden of Eden, but always without success. 
That it ever did actually exist, or whether it 
is a mere myth, has been the subject of much discus- 
sion in which definite conclusions were not reached. 
This much can be said in its favor, however, and is 
supported by numerous examples in human experi- 
ence, that out of the vast wilderness of nature in her 
wild condition there was set aside a certain tract of 
land which was reduced to a state of cultivation. The 
difference between uncultivated and cultivated land 
is, that in the raw state all forms of vegetation spring 
promiscuously from the ground without order or 
favor ; while in the cultivated condition, certain choice 
forms of vegetation are selected either for their beauty 
or their usefulness in sustaining life. These were 
planted and nourished while all other forms of vegeta- 
tion were persistently discouraged. "The Lord God 
planted a garden." 

And out of the ground he made to grow 
every tree that is pleasant to the sight, and 
good for food; the tree of life also in the 
midst of the garden, and the tree of the 
knowledge of good and evil. 

This furnishes the evidence that, although the Lord 
rested on the seventh day from all His work, He began 
again on the eighth day and the work of progress still 
was continued ; for the eighth day marked a step from 
the uncultivated to the cultivated condition with man 

58 



THE GARDEN OF E©EN 

as the agency through which the transformation took 
place. 

Man, having given up the nomadic life, turns to the 
cultivation of the soil for his support, for cultivation 
practically spells civilization ; and from henceforth his 
life becomes as truly implanted in the soil as the roots 
of the trees and vegetation upon which he depends 
for subsistence. And in the midst of the civilized 
state there is now to be found the tree of life and the 
tree of the knowledge of good and evil, and we shall 
find that there is much meaning in the three words, 
"in the Midst," for the central institution in the 
midst of civilization is the market. The tree of life, 
we are told, bears its twelve manner of fruit; in the 
market there is gathered all things necessary to sus- 
tain the race according to the standard of civilization. 
That these are divided into twelve classes we shall see. 

Out of the, civilized state there also springs the tree 
of civil laws. These laws take on legal form as the 
result of established precedencies, which, because they 
have been established, are recognized as rules of right 
conduct between man and man. So that the civil law 
does, in a measure, represent the moral code because 
the law is supposed to be the expression of what the 
wisdom of the age has demonstrated to be right. Here, 
then, is the Tree of the Knowledge of Good and Evil. 

And the Lord commanded the man, saying, 
Of every tree of the garden thou mayest 
freely eat. But of the tree of the knowledge 
of good and evil, thou shalt not eat of it ; for 
in the day thou eatest thereof thou shalt 
surely die. (Gen. 2. 16, 17.) 

That the first system of civil law evolved would 
work out death, economic death, to the race was as 
certain as that darkness precedes light. Man, being 
absolutely without moral discernment, is in total dark- 
ness. He knows nothing of what is for his good or 
what will work out to his injury, and knowing what 
would be the result, God gave to man his first com- 
mand, In the day thou eatest thereof, thou shalt 

59 



THE SCIENCE OF CHRISTIAN ECONOMY 

surely die. Between the condition of total darkness 
and the actual dawn of civilization there lies a period 
of semi-barbarity known as the dead, or unconscious 
age, because man did not discern the central principle, 
or sun, in the sphere of civil and moral law. And 
being endowed with a will and the power of natural 
selection man chooses to please his senses until having 
acquired an understanding of the conditions which the 
moral law imposes he will, by that means, recognize 
in this command a principle in governmental science. 
And here a being is introduced who is as directly 
antagonistic to God and His law as darkness is to light. 

Now the serpent was more subtle than any 
beast of the field which the Lord God had 
made. And he said unto the woman, Yea 
hath God said, Ye shall not eat of every tree 
of the garden. (Gen. 3. 1.) 

And the woman said unto the serpent, We 
may eat of the fruit of the trees of the gar- 
den; (Gen. 3. 2.) 

But the fruit of the tree which is in the 
midst of the garden, God hath said, Ye shall 
not eat of it, neither shall ye touch it, lest 
ye die. (Gen. 3.3.) 

Then the serpent uttered that half-truth which is 
more deceitful than any lie ever told. 

And the serpent said unto the woman, Ye 
shall not surely die (Gen. 3.4) ; 

For God doth know that in the day ye eat . 
thereof, then your eyes shall be opened and 
ye shall be as gods, knowing good and eviL 
(Gen. 3. 5..) 

And when the woman saw the fruit was 
nourishing, pleasant to the senses, and in- 
structive to the mind, she partook of it, and 
gave also unto her husband with her ; and he 
did eat. (Gen. 3.6.) 

60 



THE GARDEN OF EDEN 

And the eyes of them both were opened 
and they knew that they were naked; and 
they sewed fig leaves together and made 
themselves aprons. (Gen. 3. 7.) 

How very far down in the scale of human progress 
this pair is represented to be. 

From the story of the garden of Eden the follow- 
ing conclusions are drawn : The market being the 
central institution of civilization, the tree of life and 
the tree of the knowledge of good and evil, both grow- 
ing in the midst of the cultivated grounds, signify 
that all the products of labor brought into the market, 
exemplify the tree of life, and that the law which op- 
erates in the market and which does so either to the 
good or evil of the race exemplifies the tree of the 
knowledge of good and evil. All civil law springs 
originally out of man's commercial relations or from 
the central institution, the market ; and it shall eyentu- 
ally be disclosed that there are two laws which are in 
direct contrast, as light and good are to darkness and 
evil. In the midst of the civilized environment there 
is a forbidden fruit in which if man indulges his appe- 
tite, he will inflict upon his race a death from which 
there is no resuscitation. The desire to gratify the 
senses is the temptation which leads man into this 
evil way; it was both pleasant to the sight and good 
for food. In the midst of the garden of semi-civiliza- 
tion the race has an enemy who, by cunning decep- 
tion, successfully disinherits his race, and because of 
this there is aroused the spirit of internal race antag- 
onism. 

I will put enmity between thee and the 
woman, and between thy seed and her seed ; it 
shall bruise thy head, and thou shalt bruise 
his heel. (Gen. 3. 15.) 

As the offspring flees from before the face of the 
enemy he turns and strikes a blow at his head; the 
serpent, following close behind, stings his victim's 
heel. 

61 



THE SCIENCE OF CHRISTIAN ECONOMY 

Thy desire shall be to thy husband, and 
he shall rule over thee. (Gen. 3. 16.) 

It signifies race inequality, the internal race conflict 
or family quarrel, all of which exemplifies the law of 
darkness, sin, and death ; the law of the double stand- 
ard or double contract system, which operates to 
drive out the man who tills the ground and supplies 
the market, making him practically an exile from 
many of its benefits. * This is done by means of the 
sword, which is the price, which turns every way to 
guard the tree of life. 

So he drove out the man and placed at the 
east of the garden of Eden, Cherubim, and 
a flaming sword which turned every way to 
keep the way of the tree of life. (Gen. 
3.24.) 

And finally it is inferred that there is involved in the 
story' of the garden of Eden the, economic problem. 
This Satan, this serpent, it will be disclosed, is the 
younger brother and half owner in the world's great 
cultivated estate; and that it was for the purpose of 
getting possession of his brother's equity and becom- 
ing himself the real power behind the throne, that led 
to the betrayal, to the adoption of the law of internal 
race antagonism and its inevitable results : Destruc- 
tion, Possession, and Suppression. 



62 



FOURTH CHAPTER 

Ancient Mythology 

BEING aware that the time was ripe for the un- 
folding of national destiny in the earth, so it is 
related, Great Jupiter called a council of the 
gods to discuss the situation. It had become a matter 
of the gravest concern, he declared, to know which, 
among the numerous companies of gods, were des- 
tined to enjoy the fullest and most-lasting adoration 
from that nation, by whom they would be chosen to 
preside over its destinies. Jupiter reminded the gods 
that while the nations might prove faithful in their 
sacrificial offerings, yet if their first conceptions should 
prove impractical, those gods who once had enjoyed 
high exaltation would suffer the humiliation of falling 
into disfavor. And then with careful deliberation he 
proceeded to unfold to them what had been the object 
for which the assembly had been called together. 

Jupiter proposed that a mighty sea wall be built 
around that dangerous sea in which the innumerable 
hosts of mortal man were destined to perish. He 
proposed that this wall be built of massive blocks of 
solid granite, because that alone would have sufficient 
endurance to withstand the destructive hand of time. 
Then he advised the gods that there should be care- 
fully gathered and compiled the wonderful stories 
which were sure to spring out of the prolific imagina- 
tion of man's mind. 

There were to be appropriately inscribed upon the 
great stones the deeds of valor, or chivalry of the 
gods, their heroic encounters in war, and their instruc- 
tions in the arts of peace. Behind every phenomenon 
of nature man would recognize a personal deity. 
Every 'passion that struggled within man's bosom ; 
every characteristic which he himself possessed, 

, 6 3 



THE SCIENCE OF CHRISTIAN ECONOMY 

whether noble or depraved, with all these the gods 
would be endowed, though magnified a thousand fold. 
Yet this could better be endured than that their glory 
should perish from neglect. He suggested that they 
should by every means encourage the development of 
art, as nothing was more adapted to produce a lasting 
impression than the presentation of the figure and 
form of the gods, each clothed in some characteristic 
garb, and reproduced in stone or marble. The expres- 
sion of their ideas in such tangible form would crown 
the gods with unfading splendor ; so he reasoned. 

Jupiter had ceased speaking; and the tremendous 
applause which followed proved the popularity of his 
plan ; on this idea, at least, the gods were agreed. By 
this fortunate strike of diplomacy, Jupiter's popularity 
among the gods had been, very much strengthened. 
The disposition to share with them in the honors had 
evidently struck a popular chord, and many of them 
who had become estranged returned to their former 
allegiance. 

Jupiter, who was visibly affected by the enthusiasm 
his plan had awakened, ordered the glasses refilled; 
and then while all eyes were upon him as he lifted his 
glass, a strange thing happened. A bird as black as 
a raven flitted into the great assembly room and, seem- 
ingly void of fear, perched himself upon Jupiter's 
arm, clinging familiarly to the folds of his mantle. 
A hush immediately fell over the audience, for the 
gods, one and all, immediately recognized in this an 
evil omen. But the silence was broken by a shrill 
voice which, with impudent accent, exclaimed, "Jupi- 
ter, tell us the secret of your power." 

Jupiter's countenance instantly darkened with rage; 
he grasped his ever-ready thunderbolt with a vigor 
which made all present tremble with fear. Some of 
the gods fled in confusion, but others remained to 
witness Jupiter's complete humiliation. For suddenly 
the hand that held the scepter relaxed, the thunder- 
bolt quivered in the air like a thing of life, then leaped 
and coiled itself about that mighty arm wliich now 
hung limp at Jupiter's side. With a scream of triumph 

6 4 



ANCIENT MYTHOLOGY 

the bird arose, and poising immediately behind great 
Jupiter's massive frame, spread forth, his pinions.. 
The sensation was intense, for the immortals perceived 
that this unknown figure, though disguised as a raven, 
was indeed one of them. As the black silken robes fell 
from his outstretched wings they appeared like a back- 
ground against which Jupiter's majestic figure became 
the more conspicuous. 

Although his audacity had awakened their admira- 
tion, the gods did not applaud him, for none present 
had been able to recognize him. Some said it was 
Niece, the goddess of victory, seeking revenge for 
Jupiter's neglect, for she had not appeared in her ac- 
customed place at his right side. Others said it was 
Clotho, one of the three sisters known as the fates and 
destinies, for it was known that only they dared op- 
pose Jupiter's sovereign will. Others said it could not 
be she, because when Clotho spun the threads of light 
and dark were intermingled. As last one of them sent 
a message, which read, "Reveal thy name and we will 
applaud thee." 

Perceiving what had been requested of him, there 
now appeared over Jupiter's head and on the chest 
of his audacious rival the magic number 666, written 
in flaming scarlet. Though the gods refused to recog- 
nize the supremacy of one who preferred to shield 
his identity in mystery, Satan was not at all disturbed* 
for since that day the impression has prevailed that 
behind the throne of Jupiter, supreme God of the 
Greeks and Romans, the moving spirit is Satan the 
arch enemy and betrayer of the human race. 

Rash Jupiter lost no time in putting the mighty 
project under way, and in doing so increased his hu- 
miliation by a double portion. But possibly he also 
found his revenge, for from that wall the mythological 
and historical contents of this book were gathered. 



65 



FIFTH CHAPTER 

Israelitish History 

SATAN would rule the world by the forces of 
darkness, but Jehovah Who, sacred history de- 
clares, has ever contended with Satan for the 
supremacy of the world, has employed opposing forces. 
By the illuminating bodies He dispelled the darkness 
which pervades all space ; but in the mental and spir- 
itual kingdom He has substituted the stars by His 
promises. Satan tricked our first parents out of their 
original estate by means of his deceptive arts ; but 
discerning the glimmering rays of Jehovah's first 
promise, "The seed of the woman shall bruise the 
serpent's head," he perceived its purpose and repeated 
the words with characteristic chuckle. 

Among the first promises of Jehovah were those 
to Father Abraham: 

Now the Lord had said unto Abram, Get 
thee out of thy country, and from thy kin- 
dred, and from thy father's house, unto the 
land that I will shew thee. (Gen. 12. 1.) 

And I will make of thee a great nation, and 
I will bless thee, and make thy name great; 
and thou shalt be a blessing. (Gen. 12.2.) 

And he brought him forth abroad and 
said, Look now toward heaven, and tell the 
stars, if thou be able to number them: and 
he said unto him, So shall thy seed be. (Gen. 
I5-5-) 

And I will establish my covenant between 
me* and thee and thy seed after thee in their 
generations for an everlasting covenant, to 
be a God unto thee, and to thy seed after 
thee. (Gen. 17. 7.) 

66 



ISRAELITISH HISTORY 

And I will give unto thee and to thy seed 
after thee, the land wherein thou art a 
stranger, all the land of Canaan, for an ever- 
lasting possession; and I will be their God. 
(Gen. 17.8.) 

This is my covenant, which ye shall keep, 
between me and you and thy seed after 
thee : Every man child among you shall be 
circumcised. (Gen. 17. 10.) 

Because of this promise to Abraham, the land of 
Canaan is known as the Promised Land. The law of 
circumcision was typical of being shorn of the lusts 
oi the flesh. 

The story is well known, how God established His 
covenant with Abraham, renewed it with Isaac and 
again with Jacob, revealing Himself by visions and 
dreams to each of them. Jacob was the father of 
twelve sons, of whom Joseph was the favorite. 
Joseph's brethren, becoming jealous, sold him into 
Egypt. Some years after this, when both Canaan 
and Egypt were visited by famine, Joseph's brethren 
went down into Egypt to buy corn, and there Joseph 
revealed himself as their long-lost brother and for- 
gave them their intended wickedness, for he believed 
it an act of providence that he might save their lives. 
Jacob and all his household afterwards removed to 
Egypt, where Joseph provided for them, as he was 
able to do by reason of peculiar circumstances. Joseph 
had won great favor in the eyes of Pharaoh because 
of his wisdom in interpreting a dream, in which 
Pharaoh was forewarned of a coming famine that 
should last for seven years. The particular feature 
about the dream was the manner in which it was 
presented, a peculiar figure being employed which ap- 
pealed to the imagination and made it especially im- 
pressive. Joseph was peculiarly gifted to interpret it 
and time proved that his interpretation was correct. 
But as this was only one of the many dreams of this 
peculiarly figurative type which this early history 
records, there appears in this a seeming purpose. 

67 



THE SCIENCE OF CHRISTIAN ECONOMY 

According to the dream, the seven years preceding 
the seven years' famine were to be years of plenty, 
and influenced by Joseph's advice, Pharaoh commis- 
sioned him to lay up in store during the seven plente- 
ous years a provision against the seven years of famine 
which were to follow. And the impression is given 
that these provisions were confiscated. But when the 
famine came they were returned to the people again 
at ruinous prices. 

Let a synopsis here be made of the circumstances 
by which Egypt has been inscribed the Land of 
Bondage. First, there was a concentrated one-man 
power, which being an abnormal condition, produced 
an abnormal result which may be said literally to have 
capsized the state. Joseph, finding himself all-power- 
ful, did what most people would have done ; he raised 
the price of commodities until all the coin of the king- 
dom was in his hands ; and when this was done there 
still remained a goodly surplus of provisions yet in 
store. And when the money was all in Joseph's hands 
and the people demanded bread of him, the story re- 
lated that the price which Joseph charged the people 
for one year's provisions exactly represented all the 
live stock of Egypt. But the people came to Joseph 
again the next year and told him that they had naught 
left but their bodies and their land; they implored 
him to buy their bodies and their lands and they would 
become servants unto Pharaoh that they might not 
die, and that he should give them seed that the land 
should not be desolate. And then what happened? 
That the people might have access to the land again, 
one-fifth part of all they produced must be paid to 
Pharaoh, a very reasonable rental, indeed, considering 
Joseph had everything his own way. And so by a 
simple manipulation of the price, Joseph literally con- 
fiscated the people's estate. 

He, the custodian of the law, took possession of 
the market, and by means of the price drove the peo- 
ple out to become dependent cultivators of the soil 
which was originally their own. It is well to pause, 
then, and contemplate how powerful a factor the price 

68 



ISRAELITISH HISTORY 

may become in shaping the destinies of a nation when 
that power is unfortunately used for a selfish purpose. 
For it is recorded that it was four hundred and thirty 
years before this disastrous circumstance was over- 
come and the chosen people were at last liberated. 

The above story is here related because it is, prac- 
tically, a repetition of the story of the garden of Eden, 
and with some slight variations it is the story of man's 
lost estate everywhere from that day since. Wher- 
ever land is not taken by force of arms it is acquired 
.by the sword of commercial warfare which is the 
price. The subjugation of the people under these cir- 
cumstances may be easily accounted for ; but the means 
by which it is asserted the Israelites were released 
from this bondage is not so compatible with reason.-- 
But since the plagues of Egypt pertain to the subject 
of human liberty, which is always of vital interest, 
reference will be made to them again in later chapters. 



69 



SIXTH CHAPTER 

The Mosaic Law 

THE Mosaic Law was given to the children of 
Israel at a time which may be called the sym- 
bolical age. It was characteristic of the times 
that nearly all forms of religious ceremony were 
largely symbolical, and the Hebrew was no exception. 
For a correct understanding of the Mosaic Law, there- 
fore, it is necessary to look below the surface to what 
the law implies, for its symbolical meaning must not 
for a moment be lost sight of. All through the Mosaic 
ritualistic ceremonies, the sacrificial animals were 
principally of the first year. This is a symbol that man 
lives from year to year. During the summer months 
man produces his yearly sustenance; and it is a fact 
that his life is sustained by the sacrifice of the vege- 
table and animal life which his labor has produced. 
Since man could not survive the winter season with- 
out this sacrifice, therefore the blood of the sacrifice 
stands between him and death, because, before the 
flesh can be used for food, the blood must first be 
shed. When death passes over the land during the 
winter season, man's life is preserved through the 
blood of the sacrifice. So that this ceremony, though 
a symbol, is nevertheless the outward shell which con- 
tains the embryo of a vital principle ; that this require- 
ment of nature, which is a matter of life and death, 
is a prerequisite of human existence. And similarly 
it will be found that all parts of the Mosaic Law are 
symbolic of economic law. 

The Mosaic Law was given to Moses on Mt. Sinai, 
by God in person, and by direct conversation, so it is 
stated. It was given to meet the requirements of its 
day and age. Nevertheless there is a prophetic mean- 
ing running throughout the law which, like the germ 

70 



' THE MOSAIC LAW 

of life within the grain, must be planted in the fertile 
soil of a clear understanding to cause it to spring forth 
in the newness of life and power. 
The Sign of the Law. 

(i-a) And the blood shall be to you for a 
token (or Sign), and when he seeth the 
blood uponlhe lintel, and on the two side 
posts, the Lord will pass over the door, and 
will not suffer the destroyer to come in 
unto your house to smite you. (Ref. Ex. 
12.13,23.) 
In a peculiar sense the blood of the sacrifice stands 
as a shield of protection from the hand of the de- 
stroyer. The first sign of the Mosaic Law, therefore, 
is the preservation of life from the hand of the de- 
spoiler, through the blood of the sacrifice. But as a 
preliminary to the dissolution of the tie of bondage 
in which the Israelites found themselves, the sign of 
the law, the blood of the sacrifice, was put upon the 
door, that by it the home might be protected from a 
common enemy. 

The children of Israel were face to face with that 
intolerable condition of life, a hopeless bondage, a 
corrective measure for which the Mosaic Law was 
intended. But also, as we shall see, it was given to 
meet the demands of an industrial situation. It pre- 
sents an exposure of that great world Deceiver, whose 
ruinous policy is such that he may well be termed the 
Destroying Angel. Let him whose duty it is to pro- 
vide the yearly sustenance secure his freedom in the 
privacy of his own home, under the sign of God's 
law which signifies the release from bondage through 
the blood of the sacrifice. 

The Lord commanded Moses to celebrate the feast 
of the passover, the feast of unleavened breac}, with 
bitter herbs for seven days. In the first month, Ahab, 
commencing on the fourteenth day of the month at 
even, the feast should begin. 

(b) And it shall be for a Sign unto thee 
upon thine hand, and for a memorial be- 

71 



THE SCIENCE OF CHRISTIAN ECONOMY 

tween thine eyes, that the Lord's law may be 
in thy mouth: for with a strong hand the 
Lord brought thee out of Egypt. (Ex. 
13- 9-) 

The Lord commanded Moses to sanctify unto Him all 

the first born, both of man and beast. 

(c) And it shall be a token (or Sign) upon 
thine hand, and for a frontlet between thine 
eyes: for by strength of hand the Lord 
brought us forth out of Egypt. (Ex. 13. .16.) 

A frontlet was a band worn on the forehead : the sign 
of the law was upon the forehead and in the hand. 
The feast of the passover, together with the dedica- 
tion of the firstborn, were memorials of their deliver- 
ance from bondage. The first sign of God's law there- 
fore is the sign of deliverance from bondage or the 
sign of liberty. 

(2) Wherefore the children of Israel shall 
keep the sabbath, to observe the sabbath 
throughout all their generations, for a per- 
petual covenant. It is a Sign between me and 
the children of Israel forever: for in six 
days the Lord made heaven and earth, and 
on the seventh day he rested and was re- 
freshed. (Ex. 31. 16, 17.) 

The sabbath day is the day of rest; the second sign 
of God's law is the sign of rest. Liberty and rest, 
then, are the visible objects, the practical purposes of 
the law. And if it is found that the Mosaic Law will 
secure these blessings to the race, it will bear evi- 
dence that the law is indeed the work of a divine 
Being revealing these matters to man by inspiration. 
If this be true, then the call of Abraham, the cove- 
nant which God made with him and his heirs, the 
vision of the horror of great darkness which fore- 
shadowed the degradation of the Jewish race, the 
dreams of Pharaoh, Joseph's elevation, the seven 
years of plenty, followed by the seven years of famine 
which forced the Israelites into bondage, were all 

72 



THE MOSAIC LAW 

links in a connected chain of circumstances, the ul- 
timate object of which was first, to furnish to the 
world a true guide to liberty through the Mosaic Law, 
and second, to teach man the conservation of natural 
energy by periodical relaxation. The Sign of the Law 
is the Sign of Liberty and of Rest. And as the children 
of Israel breathed the first pure air of liberty, they 
gave expression to their gratitude in song. 

I will sing unto the Lord, for he hath tri- 
umphed gloriously, the horse and his rider 
hath he thrown into the sea. (Ex. 15. 1.) 

As the ceremonies of the Mosaic Law were exem- 
plified in and about the temple, a preliminary state- 
ment as to the arrangements of the temple is neces- 
sary. The temple was always built facing the east. 
It was divided into two parts : first, the Holy place, or 
the tabernacle of the congregation; and second, the 
Most Holy place, or the Holy of Holies; these were 
separated by a curtain called the veil. In the open 
court the brazen altar stood directly in front of the 
door of the tabernacle of the congregation, upon which 
altar the sacrifices were offered. The altar was built 
of wood and entirely overlaid with brass, for which 
reason it was called the brazen altar. There were 
four horns ; one horn at each of the top corners of the 
altar. Upon the north side of the brazen altar the 
sacrifice was slain. The vessels used in making the 
sacrifices were also of brass, consisting of a pan to 
receive the ashes, a brazen grate of network, the fire 
pans, the pots, shovels and basins, and the brazen laver 
within which the priest cleansed his hands and feet 
before offering the sacrifices. 

The table, which stood on the north side of the taber- 
nacle of the congregation, was entirely overlaid with 
gold. On the south side of the tabernacle of the con- 
gregation was the golden candlestick, which had six 
branches projecting out of the main stem, three on 
either side. Each branch supported a lamp which, 
together with the main stem, made seven lamps in all. 
The candlestick and its vessels were all of pure gold. 

73 



THE SCIENCE OF CHRISTIAN ECONOMY 

The golden incense altar stood immediately in front 
of the veil in the tabernacle of the congregation; it 
was built of wood and, like the table, entirely over- 
laid with gold. Upon each of the four corners at the 
top of the altar was a horn, like the four horns of the 
brazen altar. Aaron was commanded to burn sweet 
incense on this altar every morning when he dressed 
the seven lamps of the golden candlestick. 

In the Holy of Holies, behind the veil, there was 
only the ark of the testimony. It was built of wood 
and was entirely overlaid within and on the outside 
with gold ; the ark was covered by the mercy seat of 
pure gold. Bowing above the mercy seat were two 
cherubims, who stretched forth their wings on high 
covering the mercy seat. Within the ark Moses was 
commanded to put the testimony or law which God 
gave unto him, for which reason it was called the ark 
of the testimony; and also was commanded to take a 
pot, and put an omer full of manna therein, and lay 
it up before the testimony to be kept in the ark. (Ex. 
16. 33, 34.) The mercy seat signified that within God's 
law there is safety; there God's mercy is revealed. 

And there I will meet with thee, and I will 
commune with thee from above the mercy 
seat. (Ex. 25.22.) 

The object of all civil law is, or should be, to fur- 
nish a common ground upon which to decide matters 
of justice between man and man; the two cherubims 
bending above the mercy seat signify the submission 
of the opposing parties to the law. The law does not 
always appear as a provision of mercy ; it is stern and 
unyielding. But a symbolical analysis of the Mosaic 
Law will reveal it to be a means of protection, a com- 
mon ground of justice indeed. 

The Mosaic Law is the testimony which God has 
laid up for Himself as a witness against the nations, 
that when, by a constant thrashing of economic prob- 
lems, there is developed a clearer understanding of 
the laws of political economy, the Mosaic Law will be 
found to be a depository of the true principles of 

74 



THE MOSAIC LAW 

Governmental Science. It is not, therefore, the literal 
statement of the law that is of most interest, but what 
it signifies. It may have answered the requirements 
of its day and age in its formal application, but as such 
has long since been abandoned. It is then the hidden 
meaning of the law which is the germ of life. Let us 
tap the outer shell, as it were, that we may behold its 
marvelous contents. 

Thou shalt have no other Gods before me. 
(Ex. 20.3.) 

Thou shalt not make unto thee any graven 
image or any likeness of any thing that is in 
the heaven above ; or that is in the earth be- 
neath, or that is in the water under the earth. 
(Ex. 20.4.) 

Sternly forbidding the forms of worship which more 
strongly appealed to the senses, God chose to indi- 
vidualize Himself by a method which was destined 
forever to endure; He wrote His law in man's flesh. 
The laws of political economy, or more properly 
speaking, industrial economy, have to do with that 
vital problem, the struggle for an existence. Since 
the Mosaic Law contains, in substance, the correct 
principles of political economy, it will thus be seen 
that God's law is indeed written in man's flesh. 

Remember the sabbath day to keep it holy. 
(Ex. 20.8.) 

Honor thy father and thy mother, that thy 
days may be long upon the land which the 
Lord thy God giveth thee. (Ex. 20. 12.) 

There is no higher code of moral law anywhere 
found than is found in the ten commandments. Such 
laws can never become obsolete because they are ap- 
plicable to all people under all conditions. 

The Mosaic Law is the law of the equal exchange; 
it declares that in the strife of life man must relin- 
quish according as he has inflicted; life for life, eye 

75 



THE SCIENCE OF CHRISTIAN ECONOMY 

for eye, tooth for tooth, hand for hand, foot for foot, 
burning for burning, stripe for stripe. 

And if a man cause a blemish in his neigh- 
bor, as he hath done so it shall be done to him 
again. (Lev. 24. 19.) 

As he has inflicted injury in the struggle, so the law 
requires that he must sustain injury to his members. 
This is the law of the equal exchange; let it be writ- 
ten large that all who run may read. 

When thoU takest the sum of the children 
of Israel after their number, then shall they 
give every man a ransom for his soul unto 
the Lord, that there be no plague among 
them. (Ex. 30. 12.) 

The ransom price, which was half a shekel, accord- 
ing to law, was the same to rich and poor alike. A 
ransom is the price paid to redeem from captivity or 
to release from servitude, it is the price of liberty. 
The soul is the man immortal which frustrates the 
power of death; the language suggests that the soul 
is held in captivity until released by the ransom price. 
When political economy shall have been reduced to 
a more concrete science it will be found that this im- 
mortal life, in economic sense of the term, is in truth 
purchased with money; or, in other words, a ransom 
for his soul, will be recognized as an important prin- 
ciple pertaining to that science. That there be no 
plague among them is to say that a proper application 
of this principle of the ransom price will prevent con- 
tamination; it will flush the streams of commercial 
activity and keep clean and healthy the fountain of 
industrial life. 

The cloud was the symbol of God's visible presence ; 
this is indicated by the following statements: 

The Lord went before them by day in a 
pillar of cloud to lead them the way ; and by 
night in a pillar of fire, to give them light. 
(Ex. 13.21.) 

76 



THE MOSAIC LAW 

They looked toward the wilderness, and, 
behold, the glory of the Lord appeared in 
the cloud. (Ex. 16. 10.) 

Also it was the cloud that covered the mercy seat 
where God promised to commune with the people. 
The cloud was therefore the symbol of God's personal 
manifestation. 

In the ceremony of the consecration there was a 
clear recognition of the Levite as the stronger brother. 
He was the strength of Israel. 

And thou shalt take of the blood of the 
ram and put it upon the tip of the right ear, 
upon the thumb of the right hand, and upon 
the great toe of the right foot. (Ex. 29. 20.) 

Not that this tribe was by nature any stronger, but 
that its favorable position in the tribal arrangement, 
it shall be seen, was the cause of its strength. 

Upon either shoulder of the ephod, worn by the 
priest, was an onyx stone, in which was engraved the 
names of the twelve tribes of the children of Israel, 
six of their names on one stone and six on the other. 
This was a memorial unto the children of Israel that 
Aaron might bear their names before the Lord upon 
his shoulders. The breastplate which hung suspended 
by the wreathen chains from the shoulders of the 
ephod was set with twelve stones, of precious or semi- 
precious value; a stone for each of the twelve tribes 
of Israel. 

And Aaron shall bear the names of the 
children of Israel in the breastplate of judg- 
ment upon his heart, when he goeth in unto 
the Holy Place for a memorial before the 
Lord. (Ex. 28. 29.) 

The name is the means by which individuality is rec- 
ognized, by which a person or place is identified dis- 
tinct and apart from all others. The significance of 
this law is that upon the shoulders and the heart of 
the strong, so called, there be placed the responsibility 

77 



THE SCIENCE OF CHRISTIAN ECONOMY 

of bearing the individuality of the weaker brother. It 
provides a guarantee that in the struggle for existence 
the relations between man and man shall be such that 
the weaker brother shall not lose his individuality, his 
distinction. 

The sacrifices of the people were always to be free- 
will offerings. The person making the sacrifice was 
always required to place his hand on the head of the 
offering as a token that the sacrificial offering, about 
to be made, actually represented himself, as though 
he himself were about to suffer the death penalty for 
his sin or for the purpose of atonement. He must also 
slay the offering with his own hand as -a token of self- 
sacrifice. 

Now this is that which thou shalt offer 
upon the altar; two lambs of the first year 
day by day continually. The one lamb thou 
shalt offer in the morning ; and the other thou 
shalt offer at even; (Ex. 20. 38, 39.) 

The lamb of the first year signifies that man lives 
from year to year, and day by day continually, that 
man must make his sacrifice of labor day by day con- 
tinually. As one of the lambs symbolized the race in 
the midst of its daily toil that it might thus overcome 
death, so the other lamb symbolized God, a willing 
party to that sacrifice. God joins with man in sacred 
contract that He might also make void the powers of 
death. And what is the reward which God, by His 
sacrifice, comes seeking? It is that in the adoption 
of this, God's law of liberty, man shall recognize His 
personal presence that He may dwell with him. But 
what is this law of liberty? 

And there I will meet with the children of 
Israel and will be their God, and they shall 
know that I am the Lord their God that 
brought them forth out of bondage that I 
may dwell among them. (Ex. 29. 43, 45, 46.) 

And with the one lamb offer a tenth deal of 
flour mingled with the fourth part of a hin 

78 



THE MOSAIC LAW 

of beaten oil, for a meat offering and the 
fourth part of a hin of wine for a drink of- 
fering. (Ex. 29. 40.) 

The other lamb thou shalt offer at even, his 
meat offering and his drink offering shall be 
the same as that which was offered with the 
lamb of the morning. (Ex. 29.41.) 

This shall be a continual burnt offering 
throughout your generations at the door of 
the tabernacle of the congregation. (Ex. 
29.42.) 

The flour and oil symbolized a double sacrifice ; the 
wine symbolized the reward. The Mosaic Law al- 
ways recognized two parties to a sacrifice; the flour 
may be said to have represented the party of the first 
part and the oil the party of the second part. The 
significance is that whatever its source, the Mosaic 
Law sprang out of an intelligent comprehension of 
industrial science, for the requirements of industry 
always resolves into that situation, that unless the 
blood of both parties shall flow together in sacrifice 
there can be no such thing as a legal reward. Wine 
is a stimulant; always, that which stimulates effort is 
the reward. Therefore, wine is a symbol of reward, 
and the law required that the oil or the sacrifice and 
the wine or the reward should be of equal measure. 
According to the Mosaic Law, one of the fundamental 
principles in the science of political economy is that 
"The Reward must be Equal to the Sacrifice." 

The burnt offering was so called because of the 
burning upon the altar all night until the morning. 

The fire shall ever be burning upon the 
altar; it shall never go out. (Lev. 6. 13.) 

The whole carcass was flayed and cut into pieces, and 
was then placed upon the altar to be consumed; a 
complete sacrifice by fire. As the brazen altar sym- 
bolized the wholesale market, so the sacrificial offer- 
ing symbolized the products of labor by which the 
market is supplied. The period of time when labor's 

79 



THE SCIENCE OF CHRISTIAN ECONOMY 

sacrifice is upon the altar is the night-time, the time 
when the industrial prospects present the darkened 
possibilities; it is the hour of death to those whose 
duty requires them to provide the national sustenance. 
The burnt offering typified labor's night and death 
and her complete sacrifice to feed the fires of nation- 
wide consumption. 

The meat offering consisted of flour, over which a 
quantity of oil had been poured, with frankincense 
laid upon it. The priest then took a handful of flour 
and burnt it upon the altar as a memorial unto the 
Lord, corn sometimes being used instead of flour. The 
oil and flour which were used so much, because they 
were both foods which contained very much nourish- 
ment, were typical of the sacrifice of life on the altars 
of production. They symbolized the double sacrifice 
which the law required. 

The law of the peace offering required that all the 
fat from every part of the internal organs should be 
removed. 

The fat that covereth the inwards and all 
the fat that is upon the inwards, and the two 
kidneys and the fat that is on them ; and 
Aaron's sons shall burn it on the altar. (Lev. 
3 — parts of 3, 4, and 5 verses.) 

Since the industrial problem is the subject of contem- 
plation, the fat of the sacrifice symbolizes the wealth 
of nations as is expressed in the implements of pro- 
duction, land, labor, and capital. The implements of 
production comprise the internal organs of the indus- 
trial body, which become the wealth of nations as with 
industrial progress they come more and more into de- 
mand. And as they are purchased by various indi- 
viduals as business facilities they may be said to have 
passed through the market to individual appropria- 
tion. This process the Mosaic Law forbids. The law 
of the peace offering signifies that to maintain peace- 
ful relations between all parties concerned in the 
proper industrial adjustment, the fat of the sacrifice, 
land, labor, and capital, being in their nature as they 

80 



THE MOSAIC LAW 

are public utilities, cannot pass through the market to 
individual appropriation; they cannot be bought and 
sold as other commodities are. They must be cast off 
by the people and wholly consumed on the great brazen 
altar of sacrifice. 

The law regarding the fat and the blood is very 
explicit. 

All the fat is the Lord's. It shall be a per- 
petual statute for your generations through- 
out all your dwellings, that ye eat neither fat 
nor blood. (Lev. 3. 16, 17.) 

The law expressly forbids the appropriation of the 
fat and the blood to individual use, and with the 
statement,-^// the fat is the- Lord's, there is thrown 
about the implements of industry the mantle of sacred 
protection; the fat is the Lord's. The Mosaic Law 
forbade the eating or drinking of the blood of the 
sacrifice for the reason that blood is unfit for food pur- 
poses because it has not passed through that mature 
process which nature requires to make it suitable as 
a means of subsistence; only the flesh is fit. The in- 
dividual consumption of the blood would be an im- 
mature destruction of the means of subsistence. The 
process of commerce and industry is conducted for the 
purpose of providing the national sustenance. When 
Joseph, for example, exercised his power of price con- 
trol and changed the natural current of the commer- 
cial stream into individual channels, appropriating not 
only all the wealth, but all the means of subsistence 
as well, he destroyed the means of the people's sub- 
sistence before economic law had worked out its ma- 
ture process; in other words, he "drank the blood of 
their sacrifice." The symbolical interpretation of this 
law is that it seeks to eradicate the crime of prema- 
ture destruction of the means of subsistence by reason 
of price control. 

The penalty for the offence was as follows : 

For whosoever eateth the fat of the beast, 
of which men offer an offering made by fire 
6 81 



THE SCIENCE OF CHRISTIAN ECONOMY 

unto the Lord, even that soul shall be cut off 
from his people, Whatsoever soul it be that 
eateth any manner of blood, even that soul 
shall be cut of! from his people. (Lev. 7. 

25, 27.) 

THE UW OF THE SIN OFFERING 

The sin offering was made with considerable more 
ceremony and was rich in symbolical nutriment. The 
various regular ceremonial requirements of the law 
are fully expressed. 

If the priest that is anointed do sin, or if 
the whole congregation of Israel do sin, 
against any of the commandments of the 
Lord concerning things which ought not to 
be done, and are guilty; even though the sin 
may have been done ignorantly; when they 
shall have become aware of their sin, then 
shall the guilty bring a young bullock with- 
out blemish unto the Lord for a sjn offering. 
At the door of the tabernacle of the congre- 
gation shall he lay his hand upon the bul- 
lock's head and kill the bullock before the 
Lord. If the offering is made by the congre- 
gation, the elders of the people shall make 
the offering. And the officiating priest shall 
take of the bullock's blood and bring it to 
the tabernacle of the congregation: and he 
shall dip his finger in the blood, and sprinkle 
of the blood seven times before the Lord, 
before the veil of the sanctuary. The priest 
shall put some of the blood upon the horns 
of the altar of sweet incense which is in the 
tabernacle of the congregation and shall pour 
all the blood of the bullock at the bottom of 
the altar of burnt offering, which is at the 
door of the tabernacle of the congregation; 
and he shall take off from it all the fat for 
the sin offering as it was taken off from the 
bullock of the sacrifice of the peace offering, 
82 



THE MOSAIC LAW 

and the priest shall burn them upon the altar 
of burnt offering. But the whole remaining 
portion, even the whole bullock shall he carry 
forth without the camp unto a clean place, 
and burn him in the wood with fire; where 
the ashes are poured out shall he be burnt. 
And the priest shall make atonement for 
them as concerning their sin and it shall be 
forgiven them. And no sin offering whereof 
any of the blood is brought into the taber- 
nacle of the congregation to reconcile withal 
in the holy place, shall be eaten; it shall be 
burnt in the fire. (Lev. chapters 4, 5, 6.) 

The formal statement of the law of the sin offering, 
with some slight variations, was four times repeated; 
this was for the purpose of giving legal recognition 
to all elements, according to their class distinctions. 
If a ruler or if the common people do sin, these rep- 
resent the state : but if the priest or the whole con- 
gregation of Israel do sin, these represent the church. 
By this means the secular and sacred relation of the 
race found recognition before the law and the varia- 
tions which the law contains are all significant. For 
example: // the "priest that is anointed do sin, or if 
the whole congregation of Israel do sin, then the of- 
fering must be a young bullock ; and, When a ruler 
hath sinned or if any of the common people sin, then 
the sacrificial offering must be a kid of the goat, sig- 
nifying that as between the sacred and secular rela- 
tions of men tKe former was symbolized by the bullock 
and the latter by the goat; or more definitely speak- 
ing, the distinction is between the sacred law and the 
secular law. 

And in the secular or political relations of the race, 
the law not only recognized class distinction, but each 
class was recognized as possessing sex distinction as 
well. 

When a ruler hath sinned, his offering shall 
be a kid of the goat, a male without blemish : 
and if any of the common people have 

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THE SCIENCE OF CHRISTIAN ECONOMY 

sinned, he shall bring for his offering a kid 
of the goat, a female without blemish, for his 
sin which he hath sinned. (Lev. 4. 22, 23, 
27, 28.) 

All these points are important and should be kept in 
mind for the bearing they have upon the subject in its 
later analysis. 

The primary object as expressed in all the ordinances 
of the Mosaic Law, here termed the sacred law, was 
atonement, or reconciliation. It recognized class dis- 
tinction, but provided a common ground of reconcili- 
ation ; atonement, meaning "at one with." Concern- 
ing things which ought not to be done. There are 
some things which ought not to be done, as between 
man and man, because they are offensive, injurious, 
and sometimes destructive. The symbolical analysis 
of the law will reveal those things which the law seeks 
to eradicate because they destroy the peaceable rela- 
tions of men and are therefore sinful ; atonement sig- 
nifies unity. 

And so the Mosaic Law is quite different in spirit 
from the law of race antagonism which seeks only to 
gratify the sensual desires. But it cannot be said that 
the gratification of the senses is in itself a sin, since 
were it not for the gratification of the senses the race 
would cease to exist. What then is sin? Between 
the sexes a way was long since discovered by which 
the race might indulge its natural desires and yet be 
free from sin, which is through the marriage contract 
which reconciles and unites. The marriage contract 
also imposes on both parties equal responsibilities in 
the discharge of those obligations which spring out of 
their relations, so that in the discharge of duty sin is 
covered. The association of the sexes without the mar- 
riage contract has long been recognized as a violation 
of the moral law ; the law of the sin offering furnishes 
a moral standard which must be adhered to if those 
things which give cause for contention between the 
classes are to be avoided and the people united and 
reconciled under the law. Since- the Mosaic Law seeks 

84 



THE MOSAIC LAW 

always to reconcile and to unite it may rightfully be 
termed the Marriage Law of Nations. Marriage is a 
sacrifice, and in the discharge of those obligations 
which class relations impose public sin is covered. 
If a soul shall sin through ignorance. 
(Lev. 4. 2.) 

Through a lack of moral discernment many sins are 
done ignorantly; and especially is this true of those 
sins which affect the race according to their class 
distinction; whether political or industrial. When 
the sin which they have sinned comes to their knowl- 
edge, then let them bring a bullock or a goat unto the 
Lord for a sin offering. That is to say, that the law is 
not incumbent upon men so long as they remain un- 
conscious of their sin; therefore, the Mosaic Law re- 
mains a dead letter until the symbolical interpretation 
of the law is given, after which man awakens to a 
consciousness of guilt. Guilt can only be removed by 
obedience to the law ; and as the bullock and the goat 
represent acquired property, and as these domesticated 
creatures were, as a rule, used for sacrificial purposes, 
the case is stated thus: the Mosaic Law always re- 
quired a property sacrifice for sin. 

And he shall bring the bullock unto the 
door of the tabernacle of 4jie congregation. 

(Lev. 4. 4-) 

That is, he shall bring his offering to the outer en- 
trance; it signifies that the products of labor enter 
the market, or are offered at the outer entrance, the 
wholesale market. The hand was placed upon the 
head, signifying that, not only in all the domesticated 
animals, but in all the products of labor everywhere, 
there is represented that stored-up energy necessary 
to the process of production to the extent that the 
produce which enters the wholesale market, actually 
represents labor's dead body thrown off in sacrifice. 
It is an act of self-sacrifice. 

And the priest that is anointed shall take 

8S 



THE SCIENCE OF CHRISTIAN ECONOMY 

of the bullock's blood and bring it to the 
tabernacle of the congregation; and he shall 
dip his finger in the blood, and sprinkle of the 
blood seven times before the Lord, before the 
veil of the sanctuary. (Lev. 4. 5, 6.) 

The marriage relations are purely legal ; the ties that 
unite the opposite sexes are not of blood, but accord- 
ing to law ; therefore, the marriage ceremony may be 
said to have been performed in the presence of, or be- 
fore the law. The ark of the testament wherein were 
the tables of the law stood immediately behind the 
veil of the sanctuary in recognition of the authority 
and dignity of the law; the proceedings were in ac- 
cord with its requirements and therefore legal. Be- 
fore the Lord marked the law as a divine ordinance. 
His finger in the blood signified the written law as 
against the common or unwritten law. The sprinkling 
of the blood indicates a destruction of life; the tell- 
tale blood drops may denote that a crime has been 
committed; but if the blood has been shed in compli- 
ance with the written law as applies to economic class 
relations, the law gives power to act without being 
subject to censure. But what are the requirements of 
this written law? That he should sprinkle of the 
blood seven times indicates that there are seven sacri- 
fices which the two parties represented must make 
before the law if they would have power to act in 
fulfilling the demands of nature and still be free from 
condemnation. 

And the priest shall put some of the blood 
upon the horns of the altar of sweet incense 
before the Lord, which is in the tabernacle 
of the congregation. (Lev. 4. 7.) 

As the brazen altar symbolized the wholesale market, 
so the incense altar is recognized as the retail counter. 
The four horns of the altar symbolized the contending 
forces in the class struggle. The blood was applied 
to the four horns of the altar as a token of reconcilia- 
tion between the contending forces, that by the seven- 

86 



THE MOSAIC LAW 

fold sacrifice reconciliation may be made. The four 
horns signify that the race has a double parentage rec- 
ognized through sex distinction; one is the physical 
parentage, the other the industrial parentage as ex- 
pressed in labor and commerce. This double parentage 
may be termed the compound forces through which 
race life is perpetuated in the earth ; since their race 
instincts, it will be found, are similar and run parallel. 

Since the law of the sin offering required that both 
church and state should be represented in that cere- 
mony, the idea is suggested that possibly these might 
be the four parties represented; but since the priest 
and the congregation, the ruler and the common people 
are not the forces through which race life is perpetu- 
ated, they do not represent the double parentage. The 
sexes are always recognized as opposite ; and the rela- 
tions of labor and commerce have, since the beginning 
of history, ever been antagonistic in their interests. 
The marriage law of nations covers not only the in- 
dustrial, but the sex relations as well, and reconciles 
these four belligerents; they are required to make a 
seven times sacrifice before the law. But what is this 
seven times sacrifice ? 

The law of the sin offering did not always require 
that the blood should be put upon the horns of the 
altar of sweet incense ; though this was the regular 
ceremony, it was not always carried out. Sometimes 
the blood was applied to the four horns of the brazen 
altar, for the reason that in every business contract, 
as well as every marriage contract, there are four in- 
terested parties. The two immediate contracting per- 
sons; the offspring, who is the legal heir; and the legal 
party by whose authority the contract is made bind- 
ing. The two altars signified the double marriage 
contracts, and the different stages of the proceedings, 
the betrothal and the ceremony. 

The law of the sin offering also required that all 
the blood be poured out at the bottom of the altar of 
burnt offering, signifying that the products of the 
market not only represented labor's dead body thrown 
off in sacrifice, but that her very life blood has been 

87 



THE SCIENCE OF CHRISTIAN ECONOMY 

poured out in the strenuous efforts of production. And 
the regular sacrificial ceremony was carried out; all 
the fat from the internal organs was burned upon the 
altar of burnt offering. The fat, or the wealth of 
nations, when properly classified, comes under seven 
heads : land ; labor ; the implements of production, all 
machinery which facilitates production; means of 
transportation; medium of exchange; the wholesale 
establishment; and the retail store. To reconcile con- 
tending forces there must be this seven times sacri- 
fice before the law; but the blood sprinkled seven 
times before the veil of the sanctuary was only the 
agreement, and following the agreement the terms 
of the contract were carried out; the fat was burned 
in recognition of the sacrifice of the internal organs 
of the industrial body as represented by the fat. 

But the whole remaining portions, even 
the whole bullock shall be carried forth with- 
out the camp unto a clean place, where the 
ashes are poured out shall he be burnt. (Lev. 
4. 11, 12.) 

Ashes are the sign of complete consumption by fire; 
wherever there are ashes it proves that fire has en- 
tirely devoured a substance. The products of labor 
are in the market for the purpose of consumption, 
but the actual consumption does not take place until 
the carcass is carried forth without the camp; or is car- 
ried out from the market in the process of retail dis- 
tribution, whence it goes to a complete consumption. 

And no sin offering whereof any of the 
blood is brought into the tabernacle of the 
congregation to reconcile withal in the holy 
place, shall be eaten ; it shall be burnt in the 
fire. (Lev. 6. 30.) 

The law forbids the eating of the sin offering for 
the reason that the individual cannot depend on the 
things his own hands have produced to sustain him. 
Wherever a complex system of economy exists, the 
one article which the individual has produced must 

88 



THE MOSAIC LAW 

be exchanged in the market for the many things nec- 
essary to supply his many needs ; men must needs co- 
operate. The one article which the individual has 
contributed represents his sin offering, because human 
nature is selfish; the purpose of the law is always to 
remove the sin and work out justice; and so the sin 
offering must be carried out to cleanliness. 

The law of the trespass offering was practically 
the same as the law of the sin offering in its cere- 
monial requirements, differing only in that it specified 
the portion of the sacrifice which should be allotted 
to the priest ; with the fat there should be offered the 
rump. 

And the priest that offereth any man's 
burnt offering, even the priest shall have to 
himself the skin of the burnt offering which 
he hath offered. (Lev. 7.8.) 

And all the meat offering that is baken in 
the oven, and all that is dressed in the frying- 
pan, and in the pan shall be the priest's that 
offereth it. (Lev. 7. 9.) 

The wave breast and the heave shoulder were also 
consecrated to the priest as his portion. As order in 
the planetary universe is the result of limiting the 
planets to certain spheres of action, each planet having 
its orbit, so order in human institutions will be the 
result of confining the individual member of the com- 
mon body to his rightful sphere, that he may not en- 
croach upon others and appropriate to his personal 
use any portion of the substance of the market to 
which another is justly entitled. 

It was the business of the priest to receive the peo- 
ple's sacrifices, and in that capacity he answers to the 
business requirements of the mercantile class. When 
business is conducted according to the common or 
unwritten law, the law of race antagonism, it will be 
found that it is the very nature of the mercantile class, 
or the economic law which governs that class, to en- 
croach upon the rightful sphere of the possessions of 

89 



THE SCIENCE OF CHRISTIAN ECONOMY 

others. Since the Mosaic Law is a pattern or sym- 
bolical expression of economic law, a specification of 
the portion which the priest, as the merchantman, 
shall enjoy is necessary to the establishment and main- 
tenance of order. It is the business of governments 
so to regulate the relations of the two industrial 
classes, so to adjust the scales of commerce that there 
be no trespassing. 

The element of atonement entered into nearly all 
the sacrifices, stamping the Mosaic Law with the im- 
print of unity and harmony as the spirit and intent 
of its designing. The law is also progressive in its 
construction, as for example, the law of the sin offer- 
ing may be recognized as a marriage ceremony, but 
the marriage ceremony is not the marriage relation; 
this is revealed in the law of atonement. The object 
of the law of the sin offering, like the marriage cere- 
mony, was for the purpose of removing the element 
of sin from the class relation: the law of atonement 
goes one step further and reveals the propagation of 
the race under the marriage bonds. One day in each 
year was set apart as the day of atonement, and falling 
as it did in the midst of the harvest season, it is 
especially significant. Then what was this law and 
ceremony of atonement? 

the: law of atonement 

And the Lord said unto Moses, Speak unto 
Aaron thy brother, that he come mot at all 
times into the holy place within the veil be- 
fore the mercy seat, which is upon the ark; 
that he die not ; for I will appear in the cloud 
upon the mercy seat. 

And thus shall Aaron come unto the holy 
place; he shall put on the holy linen coat, 
and he shall have the linen breeches upon his 
flesh, and shall be girded with a linen girdle, 
and with the linen mitre shall he be attired. 
These are holy garments; therefore shall he 
wash his flesh in water, and so put them on. 
And he shall bring a young bullock for a sin 
90 



THE MOSAIC LAW 

offering, and a ram for a burnt offering, 
these for himself and for his house. And 
he shall take of the congregation of the 
children of Israel two kids of the goat for 
a sin offering, and a ram for a burnt offer- 
ing. And Aaron shall first offer his bullock 
of the sin offering which is for himself and 
make atonement for himself, and for his 
house. (This was done by placing the hand 
on the head.) 

Then he shall take the two goats, which are 
for the congregation, and present them be- 
fore the Lord at the door of the tabernacle. 
And Aaron shall cast lots upon the two 
goats ; one lot for the Lord and the other lot 
for the scapegoat, and Aaron shall bring the 
goat upon which the Lord's lot fell, and of- 
fer him for a sin offering, but the goat on 
which the lot fell to be the scapegoat shall 
be presented alive before the Lord, to make 
an atonement with him, and to let him go for 
a scapegoat into the wilderness. Then shall 
Aaron bring the bullock of the sin offering, 
which was offered to make an atonement 
for himself and for his house, and he shall 
kill the bullock before the Lord, and he shall 
take a censer full of burning coals of fire 
from off the altar before the Lord, and his 
hands full of sweet incense beaten small, 
and bring it within the veil. And he shall 
put the incense upon the fire before the Lord, 
that the cloud of the incense may cover the 
mercy seat that is upon the testimony, that 
he die not. And he shall take of the blood 
of the bullock, and sprinkle it with his finger 
upon the mercy seat eastward; and before 
the mercy seat shall he sprinkle of the blood 
with his finger seven times. 

Then shall he kill the goat of the sin offer- 
ing, that is for the people, and bring his blood 
within the veil, and do with that blood as he 

QI 



THE SCIENCE OF CHRISTIAN ECONOMY 

did with the blood of the bullock, and sprinkle 
it upon the mercy seat, and before the mercy 
seat : and he shall make an atonement for 
the holy place, because of the uncleanness 
of the children of Israel, and because of 
their transgressions in all their sins and so 
shall he do for the tabernacle of the con- 
gregation, that remaineth among them in the 
midst of their uncleanness. 

And there shall he no man in the holy 
place, until he come out, and have made an 
atonement for himself, and for his house- 
hold, and for all the congregation of Israel. 
The blood mingled seven times upon the 
Golden Altar. 

And he shall take of the blood of the bul- 
lock and of the blood of the goat, and put it 
on the horns of the altar round about and he 
shall sprinkle of the blood upon it with his 
finger seven times and cleanse it and hallow 
it from the uncleanness of the children of 
Israel. 

And when he hath made an end of recon- 
ciling the holy place and the tabernacle of 
the congregation and the altar ; then he shall 
bring the live goat, and Aaron shall lay both 
his hands upon the head of the goat, and 
shall send him away by the hand of a fit man 
into the wilderness. 

But the bullock for the sin offering and the 
goat for the sin offering whose blood was 
brought in to make an atonement in the holy 
place shall one carry forth without the camp, 
and they shall burn without the camp the 
entire remaining portions, but the fat shall 
be burnt upon the brazen altar. 

And this shall be an everlasting statute 
unto you, that in the seventh month on the 
tenth day of the month ye shall afflict your 
souls and do no work: it shall be a sabbath 
of rest unto you ; for in that day shall the 
92 



THE MOSAIC LAW 

priest make an atonement for the holy sanc- 
tuary, for the tabernacle of the congrega- 
tion, and for the altar, and he shall make an 
atonement for the priests and for all the con- 
gregation of the people. And it shall be an 
everlasting statute unto you to make an 
atonement for the children of Israel for all 
their sins once a year. (Lev. Ch. 16.) 

The symbolical analysis and interpretation of the 
law of atonement is as follows : First, the sacredness 
of the marriage relations was recognized. 

Speak unto Aaron, thy brother, that he 
come not at all times unto the holy place 
within the veil. (Lev. 16. 2.) 

As the marriage bedchamber is private and cannot be 
entered at all times, this is but a recognition of the 
sanctity of the marriage relations. 

Before the mercy seat, which is upon the ark. 
As the ark was the receptacle for the law, it signi- 
fies that God's law is a provision of mercy. Recog- 
nizing that life is perpetuated through the gratifica- 
tion of the sexual desires, and that these instincts are 
irresistible, the Mosaic Law by its marriage contract 
provided a way of escape from sin for the industrial 
parentage ; that these natural instincts which are not 
in themselves necessarily evil, may be satisfied with- 
out condemnation. 

That he die not. The compulsory demands of na- 
ture's laws, to which the race is subject, is to the end, 
that it die not. For I will appear in the cloud upon 
the mercy seat. The cloud which covered the mercy 
seat was produced by burning incense. The incense 
was composed of fragrant gums, spices, and frank- 
incense which, as it burned, produced a perfume : the 
burning of the incense, therefore, symbolized the per- 
fume of the flowers, which is the culmination of plant 
development. When the latent forces which the seed 
contains are spent in bringing the plant to maturity, 
just at that time when the plant had reached its per- 

93 



THE SCIENCE OF CHRISTIAN ECONOMY 

fection and may be said to be in a state of exhaustion, 
its dying breath is laden with an odor delightful to the 
senses. So that the burning incense symbolized the 
perfume of the flowers, which is the beauty and per- 
fection of God's perfect work ; it signifies the culmina- 
tion of physical development ; but it is also the begin- 
ning of a new generation; through birth, race life is 
perpetuated, and though the parental sacrifice may be 
as the exhaustion of the fading flower, yet through 
the union of hearts the sweetness of life will be even 
as its perfume. And so if industrial activities are 
conducted and brought to their legitimate termination, 
according to the requirements of the sacred law, the 
class relations of the people will result in a new race 
or national birth amidst the patriotic devotions of a 
united people. 

For I will appear in the cloud upon the mercy seat 
signifies that as the ultimate purpose in all nature re- 
veals the personality of God, so in the culmination of 
the lawful and natural process of industry by which 
race life is perpetuated from season to season, the 
personality of God appears. The law forbids the 
drinking of the blood, the premature destruction of 
the means of subsistence, because it defeats God's 
ultimate purpose, which is to provide for a new race 
life. In the smoke which, figuratively may be said to 
rise from the process of food consumption, God ap- 
pears in person as the author and giver of life. The 
cloud is therefore the symbol of God's visible pres- 
ence : as the storm cloud waters the earth and thereby 
gives life to vegetation and ultimately to man, so in 
the mature development of God's law of governmental 
science race life is provided for. 

And Aaron shall bring the bullock of the 
sin offering, which was to make atonement 
for himself and for his house, and he shall 
kill the bullock before the Lord, and he shall 
take a censer full of burning coals of fire 
from off the altar and his hands full of sweet 
incense beated small, and bring it within the 

94 



<?' 



THE MOSAIC LAW 

veil; and he shall put the incense upon the 
fire, that the cloud of the incense may cover 
the mercy seat that is upon the testimony, 
that he die not. (Lev. 16. n-13.) 

The cloud of smoke of the incense symbolized the 
consumption of the means of subsistence in a legit- 
imate termination of the process of industry. The 
incense beated small signified the perfection of the 
process; the law is adequate as a provision against 
death. Within the veil signifies that because of its 
symbolical state the meaning of the law was hidden 
from man's understanding. 

And he shall take of the blood of the bul- 
lock that was offered for himself and for his 
house, and sprinkle it upon the mercy seat 
eastward ; and before the mercy seat shall he 
sprinkle the blood with his finger seven times. 
Then shall he kill the goat of the sin offer- 
ing, that is for the people, and bring his blood 
within the veil, and do with that blood as 
he did with the blood of the bullock and 
sprinkle it upon the mercy^ seat and before 
the mercy seat. (Lev. 16. 1.4, 15.) 

This part of the ceremony of the atonement, which 
was the same as that of the law of the sin offering, 
required the officiating priest to stand without the 
veil and sprinkle the blood before the veil. This was 
because the law of the sin offering was only the mar- 
riage ceremony ; but the law of atonement signifies the 
marriage relations which follow, the law being pro- 
gressive. The law of the sin offering signified legis- 
lative enactment; the law of atonement signified the 
law in force. In the law of the sin offering the blood 
sprinkled seven times was merely the contract en- 
tered into by which sin and discord might be elimi- 
nated; but the law of atonement, by which the agree- 
ment is carried into effect, reveals the attitude re- 
quired because of existing marriage relations. 

The right attitude between the two great economic 

95 



THE SCIENCE OF CHRISTIAN ECONOMY 

classes, industrial and commercial, is determined by 
an inquiry as to the object of property accumulation. 
The primary purpose of property accumulation is to 
make a provision for future support; that by that 
means men may become independent or that they may 
live without compulsory labor. Compulsory labor is 
a curse, so recognized by many, and a condition to be 
avoided; therefore, this property accumulation. By 
property accumulation life is provided for ; and in the 
relinquishment of all claims to property rights, life is 
sacrificed seven times. 

History bears evidence that the acquisition of prop- 
erty always results in building up an independent prop- 
erty class and a dependent poverty class, a condition 
which always awakens internal race antagonism. But 
since the sacred law always required this property sac- 
rifice for sin, it follows that according to that law the 
true attitude which will result from the adoption of 
its principles will be that of interdependency and mu- 
tual support and protection ; such are the requirements 
of wedlock. 

That the blood of the bullock and the blood of the 
goat were brought in separately within the veil signi- 
fies that the contracting parties enter into the obliga- 
tions of their own voluntary will. Eastward signifies 
the day dawn. The contracting parties turn their 
faces toward the morning sun and to the future. By 
the marriage contract, through which property rights 
are thrown ofT and the element of sin removed, the 
nation has passed its crisis, when the powers of dark- 
ness and light have struggled for the mastery and the 
cause of righteousness has triumphed. He set the 
light over against the darkness and by contrast He 
drew a distinction ; if men would know right from 
wrong they must be able to draw a distinction be- 
tween them. The Mosaic Eaw furnished a" line of 
distinction between the moral extremes in class rela- 
tionship. 

After the blood of the goat, which was for the peo- 
ple, had been taken within the veil and sprinkled upon 
the mercy seat and before the mercy seat eastward, 

9 6 



THE MOSAIC LAW 

by which means the marriage bonds are recognized, the 
law of atonement required that the ceremony should 
proceed thus* 

And he shall make an atonement for the 
holy. place, because of the uncleanness of the 
children of Israel, and because of their trans- 
gressions in all their sins ; and so shall he do 
for the tabernacle of the congregation, that 
remaineth among them in the midst of their 
uncleanness. (Lev. 16. 16.) 

As marriage between the sexes makes possible the 
propagation of the race without moral uncleanness so 
the law of atonement, when its true value is recog- 
nized and adopted into the legal code of nations, will 
make possible with national progress a commercial 
development still maintaining the purity and loyalty 
of its class relations. The tabernacle is the house of 
God; marriage between the sexes is for the purpose 
of protecting the sanctity of that divine institution, 
the home. And so the property sacrifice which the 
sacred law requires is for the purpose of creating a 
condition that will make the financial interests of the 
people one in common, and not directly opposed; it 
will promote unity, not discord, and such is the mean- 
ing of atonement. 

And there shall be no man in the tabernacle 
of the congregation, when he goeth in to 
make an atonement in the holy place, until he 
come out, and have made an atonement for 
himself, and for his household, and for all 
the congregation of Israel. (Lev. 16. 17.) 

This signifies that no man can enter into marriage 
alone. 

And he shall go out into the altar that is 
before the Lord, and make an atonement 
for it ; and shall take of the blood of the bul- 
lock, and of the blood of the goat, and put 
it upon the horns of the altar round about. 
And he shall sprinkle of the blood upon it 
7 97 



THE SCIENCE OF CHRISTIAN ECONOMY 

with his finger seven times, and cleanse it, 
and hallow it from the uncleanness of the 
children of Israel. (Lev. 16. 18, 19.) 

This law signifies the Mingling of the Blood Seven 
Times upon the Golden Altar. The blood of the bul- 
lock and the blood of the goat denote the mingling 
together of the blood of industrial parentage by which 
means the race life is generated anew in the midst or 
at the close of the harvest season ; this is the holy in- 
dustrial wedlock. The marriage ceremony having 
previously taken place, the offspring is thereby legal- 
ized and recognized as legitimate. In other words, 
the Mosaic Law provides for a legitimate business 
procedure; the living coals of fire which were taken 
off from the brazen altar and brought forward within 
the veil from which rose the smoke of the incense, 
signify business procedure. By the arduous task of 
production the energy, and vigor, the very life blood 
of labor is 'stored in the products of toil to be poured 
out in sacrifice at the wholesale altar, when it becomes 
a living sacrifice. By the fires of consumption — for 
all the products of labor are in the market for the 
purpose of consumption — the race life is kindled 
anew ; it is a living sacrifice. 

When the product of labor is brought into the mar- 
ket it then becomes the business of the mercantile 
class to take up this living sacrifice and conduct it to 
its termination. By the responsibilities which the 
business life incurs, the activities necessary thereto, 
the mercantile class becomes a co-laborer with the 
producing class in the task of providing the national 
sustenance. And as the industrial class is required to 
pour out its blood at the wholesale altar so the mer- 
cantile class having brought this living sacrifice for- 
ward to the retail counter must there mingle its blood 
seven times with its natural consort. Although the 
Mosaic Law furnishes a high moral standard for the 
economic classes, it does not supplement its command- 
ments by an analysis of the evils it seeks to prohibit, 
which side is drawn from inference. 

98 



THE MOSAIC LAW 

The question then arises, why, according to the high 
moral standard of this law, is property accumulation 
regarded as illegal ? The answer is, that since the mar- 
ket is supplied by the common contribution of the 
numberless hosts of labor, every man who contributes 
thereto has an equity in the market which in the course 
of legitimate business procedure must be restored to 
him again at the retail counter : this includes every 
man who by mental or physical exertion has contrib- 
uted to the supply of human needs. The retail counter 
is the golden altar because it is at the retail counter 
that labor exchanges the gold, or money, received in 
payment for services, for the reward in substance. 
If the gold be pure, if it fills the purpose for which 
money was intended, the wine of reward will be pre- 
served : this is the equity to which every man is en- 
titled. One of the principal objects of commercial 
pursuit is monetary gain ; but if the retail or ran- 
som price were such as to restore the equity, excessive 
monetary gains would be impossible. 

In the proper adjustment of the retail price the mer- 
chantman sacrifices his excessive profits by which 
means wealth is accumulated ; he then becomes a party 
also to the common sacrifice. But if, by reason of 
price control and monetary accumulation, the mer- 
chantman acquires a purchasing power in excess of 
what his contributions to the market entitles him, he 
extracts the energy and vitality from the living sacri- 
fice and hands back to the producer not life and lib- 
erty, but bondage and economic death. By a sys- 
tematic disinheritance the producing class is cut off 
to a legal death. Now what does this imply? that 
the forces of labor and commerce, in a spirit of patri- 
otism and a desire for common justice, agree, for the 
sake of peace and national unity, to renounce all per- 
sonal claims to any portion of these seven elements of 
commercial activity; the fat, the wealth of nations. 
They turn their backs to the past, their faces east- 
ward, that by a complete relinquishment of wealth 
accumulation there may be perpetuated in the earth a 
healthy, legitimate, economic offspring, a living race. 

99 



THE SCIENCE OF CHRISTIAN ECONOMY 

As the burnt offering symbolized labor's night and 
death, so the life blood of the race mingled upon the 
incense altar symbolized the day dawn and the resur- 
rection, the restoration to life and power. 

And he shall take of the' congregation of 
Israel two kids of the goat. (Lev. 16. 5.) 

The two lambs of the first year which were offered 
for a continual daily offering represented the race in 
the midst of its daily toil; the kids of the goat repre- 
sented the race in its commercial relations; And as 
God has a part with man in his daily struggle, one of 
the lambs being typical of the sacrifice on Calvary, so 
God has reserved to Himself a share in men's com- 
mercial relations. Bear in mind that the lamb sym- 
bolized the sacred law which always works out to the 
interest of the industrial class or the race, whereas the 
goat signifies the secular or unwritten law, which is 
always favorable to the commercial class and is the 
law of sin and death ; that is to say, that the two great 
economic bodies which formulate class distinction are 
symbolized by the sheep and the goat. "He shall sep- 
arate them as a shepherd separates the sheep from 
the goat." 

And Aaron shall bring the goat upon which 
the Lord's lot fell and offer him for a sin 
offering. But the goat upon which the lot 
fell to be the scapegoat, shall be presented 
alive before the Lord. (Lev. 16.9, 10.) 

The object of the sacred law being to dispose of the 
element of sin, the goat is offered for a sin offering; 
and in the disposition which is made of the two goats, 
there is seen how the guilt is removeid. The goat upon 
which the Lord's lot fell was slain ; that is to say, that 
our Lord chose death as His portion. The first goat 
symbolized the product of labor after it has entered 
the market by which the race escapes death through 
the provision vicariously substituted. This cast-off 
body is God's share, that by it He might establish jus- 
tice, equality, and peace through a fair and impartial 

100 



THE MOSAIC LAW 

distribution of produce according to each man's equity 
in the market ; for such is the meaning of atonement. 

And when he hath made an end of recon- 
ciling the holy place and the tabernacle of 
the congregation, and the altar, he shall bring 
the live goat. (Lev. 16. 20.) 

And Aaron shall lay both his hands upon 
the head of the live goat and confess over 
him all the iniquities of the children of Israel 
and all their transgressions in all their sins, 
putting them upon the head of the live goat 
and. shall send him away by the hand of a 
fit man into the wilderness., (Lev. 16.21.) 

Both hands were placed upon the head of the live 
goat because in the atonement both classes must be 
represented. The live goat symbolized the race es- 
caped from death through the provision of the market. 
The iniquities, the transgressions, and the sins were 
placed upon the head of the live goat because the 
head is the seat of consciousness. When the sacred 
law is in effect and justice is meted out to every man, 
the consumer, upon whom the equity is conferred, 
bears away all sin involved in the situation. A con- 
sciousness of sins removed is thereby obtained. 

The wilderness is that unsubdued condition of na- 
ture which prevails before the garden of civilization 
is laid out or planted ; nature in her unredeemed state. 
No sooner is the harvest gathered than nature reverts 
to her original condition and the work must be done 
all over again. And so time is divided into periods of 
cycles; with the harvest season over a new cycle of 
time begins ; a nation is born again, as it were, just as 
with marriage a new generation has its beginning. 
The wilderness, or a land not inhabited, has reference 
to the beginning of a new cycle of time. A fit man 
was so appointed because, except a man through pre- 
vious labor has provided an equity in the market, he 
is unfit or disqualified to become a partaker in its 
benefits. 

101 



THE SCIENCE OF CHRISTIAN ECONOMY 

Whatsoever man there be of the house of 
Israel, or the stranger which sojourns among 
you, that offereth a burnt offering or sacri- 
fice, and bringeth it not unto the door of the 
tabernacle of the congregation, to offer it 
unto the Lord, even that man shall be cut 
off from among his people. (Lev. 17.8,9.) 

It would have meant nothing if the law had not re- 
quired the sacrifices to be brought to the door of the 
tabernacle, for the brazen altar stood at the door 
of the tabernacle and signified the entrance through 
which produce flows into the stream of commerce. A 
failure to enforce this seemingly unimportant require- 
ment of the law would have destroyed its value as a 
true pattern of the laws of industrial science. 

And whatsoever man there be of the house 
of Israel, or the stranger that sojourneth 
among you that eateth any manner of blood ; 
I will even set my face against that soul that 
eateth blood and will cut him off from among 
his people. For the life of all flesh is in 
the blood; and I have given it to you upon 
the altar to make an atonement for your 
souls ; for it is the blood that maketh an 
atonement for the soul. (Lev. 17. 10, 11, 14.) 

By the blood the streams of race life flow onward, yet 
that which transmits life is not in fact the blood, but 
the seed cast off; and so the transfusion of economic 
race life is not in fact through the blood, but through 
the seed represented in the products of the market 
which have been thrown off in sacrifice. But since 
all merchandise will, in the course of its legitimate 
purpose, reach the consumer and by that means enter 
again into the life blood of the race, it may truthfully 
be said that this is the blood through which the 
streams of industrial life flow onward. The soul, 
symbolized by the scapegoat, is the living entity which 
remaining intact projects its life course beyond the 
altars of industrial sacrifice by reason of its right 
to participate in the distributions of the market. 

102 



THE MOSAIC LAW 

And as there are many laborers whose blood is 
mingled on the altar, so there are many souls repre- 
sented in the process of distribution. The problem is 
how to maintain harmony among the multitude of 
souls ; how to make atonement for the individual soul. 
Since the life blood of the individual is poured out 
on the altars of production, is it not clear that justice 
can only be done him and his right relations to the 
multitudes established when that life is restored to 
him again in full measure according to his contribu- 
tion? The just share to which each man is entitled 
being determined, the individual is restored to life arid 
power on what may be considered as terms of equality 
with all others. For taking the race as a whole there 
is no such thing as absolute equality between man 
and fellowman, yet there is not such a difference but 
what it is possible to approach a conditio*! of equality 
in the financial standing of men. 

And so it is the blood that maketh atonement for 
the soul; the statement is only the expression of a 
correct principle in the science of political economy. 
The products of the market represent the individual 
life blood of the race, the life blood of all flesh flowing 
together to form the mighty streams of commerce. 
But the Mosaic Law will not permit the individuality 
of the members of the race to be lost in the tide ; by 
the equity in the market the life of the individual is 
sustained. And any governmental arrangement which 
permits any man to appropriate this equity to his per- 
sonal use for any purpose whatever is to sanction by 
the authority of the law the' destruction of the life of 
his fellowman. In the garden of civilization there is 
a forbidden fruit of which, if man partake, he inflicts 
the penalty of death upon the race; but the Mosaic 
Law, because it preserves this equity to every man, is 
the law of life. It may be but a symbol, but it 
breathes life to every man and woman born into 
the world. 

There were set apart to the Jewish people certain 
days of rest, sabbath days, in which the people were 
assembled together by holy convocation. The arrange- 

103 



THE SCIENCE OF CHRISTIAN ECONOMY 

ment of these days with reference to time laid special 
emphasis upon the harvest season. 

TH£ FEASTS OF THE LORD 

Speak unto the children of Israel and say 
unto them : Concerning the feasts of the Lord 
which ye shall proclaim in their seasons, 
even these are my feasts. (Lev. 23.2.) 

Six days shall work be done : but the sev- 
enth day is the sabbath of rest, an holy con- 
vocation; ye shall do no work therein: it is 
the sabbath of the Lord in all your dwellings. 
(Lev. 23.3.) 

By means of the feast of the passover or of un- 
leavened bread the children of Israel commemorated 
their deliverance from Egyptian bondage. 

When ye be come unto the land which I 
give unto you, and shall reap the harvest 
thereof, then ye shall bring a sheaf of the 
firstfruits of your harvest unto the priest. 
(-Lev. 23. 10.) 

And on the morrow after the sabbath the 
priest shall wave the sheaf before the Lord 
to be accepted for you. (Lev. 23. 11.) 

And ye shall offer that day when ye wave 
the sheaf, a he lamb without blemish of the 
first year for a burnt offering unto the Lord. 
(Lev. 23. 12.) 

The male lamb symbolized the race in the midst of the 
daily struggle. Through all the long, weary days all 
eyes are turned to the supreme event, the harvest sea- 
son, when it is hoped the efforts of the race will be 
crowned with success. There is probably no other 
calling in which the mind is so concentrated upon a 
given point as in that of agriculture. And all man's 
efforts are stimulated by the desire and promise of an 
abundant harvest: so that it may be truthfully said, 
"He lives on the promise." The male lamb, which 

104 



THE MOSAIC LAW 

was offered for a burnt offering, signified that the 
shadows were deepening into night and death ; for, 
when labor's energies are being expended in produc- 
tion, and especially after the fruits of its labor have 
passed the outer entrance, this is the period of indus- 
trial night and death. Without blemish. The struggle 
for an existence calls for man's very best endeavor, 
and all the latent energy of the race, the fire that ex- 
hausts men in the struggle, is brought into action, all 
produce stands as a sacrifice. 

There were also a meat offering of flour and oil, 
and a drink offering of wine which were offered with 
most of the sacrifices and indicated the measure of 
every man's reward. Men are not capable, or are they 
always willing to put forth an equal amount of energy 
to the accomplishment of results; men do not always 
fall into the occupation in which they would be most 
liable to win success ; so that equality among men can 
only be approximate. In speaking of equality, this 
allowance must always be made ; but in this fact there 
is found an impetus to effort for those who would 
otherwise be liable to fall behind. 

And ye shall eat neither bread, nor parched 
corn, nor green ears, until the selfsame day 
that ye have brought an offering unto your 
God. (Lev. 23. 14.) 

As a matter of respect and with thankfulness for a 
bountiful harvest the people must, before themselves 
partaking, offer their first fruits unto the Lord. 

And ye shall count unto you from the 
morrow after the sabbath, from the day that 
ye brought the sheaf of the wave offering; 
seven sabbaths shall be complete. (Lev. 
23- I5-) 

Even unto the morrow after the seventh 
sabbath shall ye number fifty days ; and ye 
shall offer a new meat offering unto the Lord. 
(Lev. 23. 16.) 

This was in celebration of the feast of weeks or' of 

105 



THE SCIENCE OF CHRISTIAN ECONOMY 

pentecost. Industrial activities approach that period 
when, having engaged in the arduous labor which the 
harvest season has previously imposed, they reach the 
grand" climax of all industrial effort. The ripened 
fruits and grain are gathered into the market, the 
people are in possession of their food supply for an- 
other year; hence the New Meat Offering. 

Ye shall bring out of your habitations two 
wave loaves of two tenth deals : they shall 
be of fine flour, they shall be baken with 
leaven ; they are the firstf ruits unto the Lord. 
(Lev. 23. 17.) 

Leaven is an indication of life; the new life had al- 
ready appeared. The unleavened bread, used in the 
feast of the passover established in memory of the 
deliverance from Egyptian bondage, denoted that 
bondage is a form of death. When the toiler has no 
legal claim to his rightful equity in the market, his 
daily bread is without the leaven of life, he is cut off 
in the midst of life and is legally dead; the law of 
industrial progression has acted against him; his 
power is gone and he becomes a slave of economic 
environment when in the fulness of time he is made 
to feel the full force of that adverse law. 

At the supreme moment when the products of labor 
were entering the market, for which reason the feast 
of weeks was celebrated, it is interesting to notice of 
what the sacrificial offering consisted, and also what 
law is to operate in the market. For it is in the market 
that the operation of the law of industrial progression 
begins to reveal the national destiny. The burnt offer- 
ing was as follows : 

And ye shall offer with the bread, seven 
lambs of the first year and one young bullock 
and two rams. (Lev. 23. 18.) 

The lambs symbolize labor, the seven lambs, the seven 
times sacrifice always required, for the object of the 
law was always to dispose of those wrong tendencies 
which arise, and growing with national development, 

106 



THE MOSAIC LAW 

destroy the unity of the people. It is a fact that prop- 
erty accumulation is never characteristic of the indus- 
trial class, while it is a distinguishing peculiarity of 
the commercial class. And this fact is the source of 
much social unrest. The object of the sacred law 
being to promote harmony, it strikes at the root of the 
evil. 

One young bullock and two rams. The one young 
bullock undoubtedly is a bullock of the first year ; and 
the two rams, being of more mature years, symbolize 
progression. They represent the three progressive 
steps in commercial development ; for they have passed 
from the products of industry to the articles of com- 
merce. All the products of the market are bullocks 
of the first year which, as they come into the market 
and pass out again to consumption, complete the first 
progressive step in monetary accumulation. Before 
discussing further the second and third progressive 
steps, of which the two rams are symbols, it is neces- 
sary to call attention to the peace offering and the sin 
offering required in the pentecostal ceremony. 

Two lambs of the first year for a peace 
offering and one kid of the goat for a sin of- 
fering. (Lev. 23. 19.) 

Since the lamb represents the industrial class and the 
goat the commercial class, why were there two 
lambs but only one goat? For the reason that the. 
mercantile class when individually engaged in its oc- 
cupation does in fact also belong to the laboring class ; 
the two lambs represent the race with both its parts. 
But the rule which applies to labor will not apply to 
mercantile pursuits, because there is included in the 
second class only those who are actually engaged in 
the mercantile business, or only one-half of the race, 
as it were. The merchantman may be a laborer, but 
the laborer is not always a merchantman. The two 
lambs were for a peace offering, the goat was for a 
sin offering. By this means it is possible to deter- 
mine which class is to be the dominating class. If 
the marriage law. the law of peace and unity is in 

107 



THE SCIENCE OF CHRISTIAN ECONOMY 

force, then the industrial class, including both its parts, 
becomes the dominating class, for the laboring class 
practically includes the race ; that is to say, that the 
race when united in the chastity of the marriage rela- 
tions is not dominated by either class, but is practically 
on a common level, the difference between men being 
emphasized only by the difference in men's capacity 
and willingness to become efficient in service. But if 
the law of race antagonism, the law of. sin, is to be the 
principle^ upon which the exchange shall be effected 
in the market, then the mercantile class, to which only 
half of the race belongs, will become the dominating 
class. And the difference in the social relations of 
men will be the great difference between a privileged 
class and a servile class ; and the body, which should 
be a political organic unit, will be rent with discord 
and strife. Monetary accumulation is purely a selfish 
process, for which reason only one goat was offered 
for a sin offering. 

If the law of race antagonism is in operation in the 
market, the first step in monetary accumulation will 
be followed by the second and the third, by which 
means property rights will become moi\e and more 
entrenched. And the industrial class, realizing that 
it is being systematically disinherited, will cause a cor- 
responding national disruption. What, then, are the 
three progressive steps in monetary accumulation? 

It has been found that the market exists as a nec- 
essary convenience to assist in the inter-exchange of 
merchandise because men are limited in their pro- 
ductive ability, but are unlimited in their desires. But 
it is also in the market that wealth accumulation has 
its beginning ; and, indeed, so enthusiastic do men be- 
come in the pursuit of monetary gain that the real 
object of the exchange is lost sight of and becomes a 
secondary consideration with many of them. For the 
purpose of simplifying the exchange money is intro- 
duced; but money also acts as a preservative, as it is 
very much more durable than most produce, many 
things of which perish in a day. In this fact there is 
found, if not the chief cause, a very material incentive 

to8 



THE MOSAIC LAW 

to wealth accumulation. But as money is too easily 
lost, stolen, or spent wastefully, men have devised a 
plan whereby they may more safely retain what they 
have previously gathered. This plan is the plan of 
investments; the money which is accumulated in the 
arts of trade is invested in houses and lands, etc., for 
in that way it will not so quickly fade away. And as 
men gather the year's produce at the harvest season 
and store it away that they may have sustenance dur- 
ing the winter season, so wealth accumulation is for 
the purpose of more fully providing not only for the 
immediate future, but for the years which are to come. 

The merchantman enters the field of commerce 'for 
monetary gain. He buys the products of labor for 
one price and sells them for another price ; between 
the price paid for this merchandise and the price re- 
ceived when goods are disposed of, after paying all 
the costs of business, there still remains a certain sur- 
plus known as the profit of business. This surplus 
may be more, it may be less, but in every successful 
business venture this surplus will appear. It may be 
that the merchantman's profit will barely cover the 
cost of support for himself and those depending upon 
him, or it may be very much in excess of his neces- 
sary expenses. In the latter case he will soon find 
himself possessed of a sum of money with which, if 
he wishes to remain in business and because business 
convenience requires it, he will purchase land, ma- 
chinery, labor, and all necessary equipment, in order 
to be in a position to meet his competitors in the field 
and capture their trade, or at least be able to maintain 
himself against them. And when he has purchased 
and paid for such portion of the implements of com- 
mercial activities as business requires, one or all of 
them, he has gained the second deck in economic 
progress. 

But the winepress is built with three decks and he 
has yet another ascent to make if he would reach the 
top. He is now better prepared in every way and will, 
if no intervening circumstances occur, make the third 
progressive step with comparative ease. Seeing the 

109 



THE SCIENCE OF CHRISTIAN ECONOMY 

demand for these seven elements of industry, he will 
use the surplus money he has further accumulated to 
acquire wealth not for personal use, but that he may 
realize an income upon his investments from those 
who have need of these things and have not the money 
with which to buy them. Should his accumulation 
be of sufficient amount, a circumstance which not in- 
frequently occurs, that his income, otherwise known 
as interest or rent, will provide his material needs, he 
will be in a position to feed at the public crib, the 
market, without previous personal exertion. And the 
reward which he will appropriate to himself thereby 
will not be mingled with a double sacrifice. A brief 
outline has now been given of the process of wealth 
accumulation. 

And if this wealth is permitted by law to be handed 
down from father to son, from generation to genera- 
tion, it results in the building up of a privileged class 
which, because of its right of possession, may and does 
levy tribute in the form of interest or rent, which 
others are obliged to pay to it because of being com- 
pelled by necessity to have access to the implements of 
production. Wealth accumulation, attained through 
the profits of business, gives to the mercantile class a 
purchasing power which is correspondingly in excess 
of the value of its services to the state ; and results in 
the destruction of labor's equity in the market. It 
concentrates first the circulating medium and after- 
wards the wealth into the hands of the mercantile 
class, thereby disinheriting the laboring class. This 
is the story of man's lost estate. 

The: excessive profit op business is the father op 
all accumulated wealth. Excessive profit means 
all money which has been accumulated, in excess of that 
amount which the merchant is rightfully entitled to 
as a compensation for his services to the public, such 
amount being approximate and proportional to what 
other men receive for their services. Under the dou- 
ble contract system, which corresponds nearly, but not 
altogether, to the competitive system, when men have 
expended their energies in any business capacity what- 

no 



THE MOSAIC LAW 

ever, they expect to retain a certain surplus over and 
above their immediate expenditures for the purpose 
of monetary accumulation; for in no other way does 
the system allow for a provision against the rainy day. 
Whenever money so accumulated is used to purchase 
any one of the seven heads of industry, land, for ex- 
ample, it means that land has passed through the mar- 
ket to individual appropriation, it has been bought and 
sold. 

Since the Mosaic Law forbids this process, it means 
that all wealth must be held as a sacred inheritance to 
be handed down from generation to generation an un- 
divided estate belonging to the laboring class, a class 
large enough to include the entire race. That labor 
may acquire the right to use the necessary implements 
of production without paying tribute to any man, this 
is economic liberty. 

The first day of the seventh month, when the labor 
of the harvest season was nearly ended; was set apart 
as a sabbath of rest, a memorial of blowing of trump- 
ets, a day of Holy assembly. Then the tenth day 
of this seventh month was the day of atonement, the 
day of national reconciliation, the national wedding 
day. This day was celebrated in a spirit of affliction. 

And ye shall afflict your souls. (Lev. 23. 
27.) 

This was due to the effort to overcome discord, for it 
was desired that atonement should be according to the 
spirit and purpose as well as to the letter of the law. 

THE FEAST OF TABERNACLES 

Also on the fifteenth day of the seventh 
month, when ye have gathered in the fruit 
of the land, ye shall keep a feast unto the 
Lord seven days : on the first day shall be a 
sabbath, and on the eighth day shall be a sab- 
bath. (Lev. 23.39.) 

And ye shall take you on the first day the 
boughs of goodly trees, branches of palm 
in 



THE SCIENCE OF CHRISTIAN ECONOMY 

trees, and the boughs of thick trees and wil- 
lows of the brook; and ye shall rejoice be- 
fore the Lord seven days. (Lev. 23.40.) 

It shall be a statute forever in your gen- 
eration; all that are Israelites born shall 
dwell in booths. (Lev. 2$. 41, 42.) 

That your generations may know that I 
made the children of Israel to dwell in booths 
when I brought them out of the land of 
Egypt: I am the Lord your God. (Lev. 
23.43-) 

And Moses declared unto the children of 
Israel the feasts of the Lord. (Lev. 23. 44.) 

The children of Israel were not permitted to cele- 
brate these feasts within any of their gates. 

But at the place which the Lord thy God 
shall choose to place his name: in. (Deut. 
16.6.) 

Three times in a year shall all thy males 
appear before the Lord in the place which 
he shall choose : in the feast of unleavened 
bread, and in the feast of weeks, and in the 
feast of tabernacles. (Deut. 16. 16.) 

The first and the last feasts were celebrated for seven 
days ; the feast of tabernacles was celebrated not in a 
spirit of affliction, but with great rejoicing. It was 
celebrated in memory of the deliverance from Egyp- 
tian bondage. But there was another reason for which 
the people had much reason to rejoice. The harvest 
was over; their labors were ended; their granaries 
were filled with the abundance of a bountiful harvest ; 
the people were reconciled and united under the law, 
and the perpetuity of liberty was guaranteed ; why 
should not the people have rejoiced? 

The Mosaic Law has been declared the law of the 
equal exchange ; special emphasis has been placed upon 
the equity of the market; but in this feast of taber- 
nacles this law of equalization is more fully illustrated. 

112 



THE MOSAIC LAW 

After thou hast gathered in thy corn and 
thy wine, thou shalt observe the feast of 
tabernacles, seven days. (Deut. 16. 13.) 

The gathering of the corn and wine was the culmina- 
tion of the harvest season and the close of the harvest 
marked the fullness of time. Then it was that this 
law of equalization, so important to guarantee a con- 
tinuation of the peaceful relations already established, 
was made effectual by the ceremony of the feast of 
tabernacles. At least this ceremony was symbolical 
of the law of equalization as it should be effectually 
applied in restoring governmental equilibrium. To 
understand this ceremony it is necessary that the man- 
ner in which the other public ceremonies were con- 
ducted and what sacrificial animals were used on these 
occasions, be observed. 

Besides the three solemn yearly feasts, as above 
mentioned, there was a monthly festival observed. On 
all of these occasions the burnt offering consisted of 
two young bullocks, one ram, and seven lambs. Tak- 
ing the ceremonies in the order in which they came, 
there was, first, the feast of unleavened bread, 'which 
came in the spring of the, year. The sacrificial re- 
quirements just mentioned were repeated on each day 
during the seven days of this feast and on every occa- 
sion of a sacrifice until the day on which the feast of 
weeks was celebrated. The two bullocks required in 
the ceremonies thus far symbolized that the nature 
of the services up to this point was more industrial 
than commercial. They also symbolized that all 
produce had been delivered to the market; that the 
climax of industrial activities had been reached; and 
that % from that time until the beginning of another 
spring commerce was in the ascendency. Therefore, 
in the ceremony of the feast of weeks, the order of 
the ceremony was reversed and the sacrifice required 
was one bullock and two rams with seven lambs. On 
the day of atonement, which followed the feast of 
weeks, this reverse was maintained. There was of- 
fered in the ceremony of the atonement one bullock, 

8 113 



THE SCIENCE OF CHRISTIAN ECONOMY 

two rams, and two kids of the goat. Not only did 
this reverse in the order of the ceremony indicate that 
commerce was in the ascendency, the two rams de- 
noting progress, but that industry had been displaced 
by commerce in the orbit of economic progress, indi- 
cated by the two young goats. As the two lambs, of- 
fered for a continual daily offering, symbolized in- 
dustry with both classes represented, so the two goats 
symbolized that both classes have an interest in com- 
mercial activities, and that the line between the two 
classes is not sharply drawn. 

But to return to the subject of this law of equaliza- 
tion, it was the difference in the requirements of the 
sacrificial offering conducted in the other public cere- 
monies and in the feast of tabernacles which empha- 
sized this law of equalization, making it most con- 
spicuous. On the first day of the seventh month, and 
again on the tenth day of the seventh month, the day 
of atonement, beside the regular atonement ceremony, 
there was offered one young bullock, one ram, and 
seven lambs for a burnt offering, and one kid of the 
goat for a sin offering. But on the fifteenth day of 
the seventh month, the day on which the feast of taber- 
nacles began, there is observed a very striking varia- 
tion from the regular order. 

On the fifteenth day of the seventh month 
ye shall have an holy convocation; ye shall 
do no servile work, and ye shall keep a feast 
unto the Lord seven days. (Num. 29. 12.) 

And ye shall offer a burnt offering, a sacri- 
fice made by fire, thirteen young bullocks, 
two rams, and fourteen lambs of the first 
year. (Num. 29. 13.) 

And on the second day ye shall offer 
twelve young bullocks, two rams, fourteen 
lambs, and one kid of the goat for a sin of- 
fering. (Num. 29. 17, 19.) 

And so there was offered each day a diminishing num- 
ber of bullocks, until on the seventh day there was 

114 



THE MOSAIC LAW 

offered seven bullocks, the number of the other ani- 
mals remaining the same each day. Then on the eighth 
day the balance returned to its original position, one 
young bullock, one ram, and seven lambs. 

The symbolical interpretation of this ceremony of 
the feast of tabernacles by which the law of equaliza- 
tion is disclosed is as follows : The large number of 
bullocks sacrificed on the first day of the feast denoted 
that at the close of the harvest season the market is 
full, and as time goes by the demand upon the market 
constantly tends to diminish the supply. With each 
day there was sacrificed a diminishing number of bul- 
locks until on the seventh day there was sacrificed 
seven bullocks. On the seventh day or in the fullness 
of time governmental machinery is so adjusted, ac- 
cording to the sacred law, that time and sacrifice are 
made equal; that is, the reward of sacrifice is made 
equal to the time required to supply the market. Every 
man's life is measured by time, and the Mosaic Law 
laid special emphasis upon the seven weeks' period 
preceding the harvest season ; and then at the close of 
the harvest season it proclaimed the law of equaliza- 
tion. Then labor receives her reward ' according to 
the time in which she has been engaged in service. 
In all other public ceremonies it will be noticed that 
there are but seven lambs, whereas in the ceremony 
of the feast of tabernacles there are twice the num- 
ber; for the reason that while men are engaged in 
production and distribution they must labor together: 
but when this work is finished the ties of economic 
environment which have bound them together are sev- 
ered, and each man stands apart a distinct individual 
enjoying his reward in the seclusion of his sacred 
limitation. Men may co-operate to accomplish a de- 
sired purpose; but the reward which each enjoys be- 
cause of his services is entirely an individual matter. 
The law of equalization is but a process of restoring to 
each individual his equity out of the market. 

The law which required the children of Israel to 
dwell in booths while celebrating the feast of taber- 
nacles is symbolical of the diversification of the retail 

ii5 



THE SCIENCE OF CHRISTIAN ECONOMY 

business as shall appear when business is conducted 
according to the Mosaic economy. 

The divine purpose behind the ceremonies of the 
Mosaic Law may not have been understood at the 
time when the law was given because the sacrifice of 
domesticated animals which was a common practice 
of the times thus concealed its true intention. Aside 
from the public ceremonies the people were required 
to make individual sacrifices to clear their consciences 
of sin. And as these domesticated animals were per- 
sonal property, and as the law required the best of the 
flock, the corrective influence of such laws was very 
effective and practical. But, as there is nothing in the 
appearance of the infinitesimal seed to indicate its 
possibilities, that it contains all the elements necessary 
to life, growth, and maturity of vegetation, so the 
Mosaic Law, seemingly crude, invented to meet the 
conscientious susceptibilities of a half-barbaric people, 
contains all the .elements of the fruits of civil justice as 
they should appear with the unfolding of national des- 
tiny. 

At the end of every seven years thou shalt 
make a release. (Deut. 15. 1.) 

And this is the manner of the release: 
Every creditor that lendeth ought unto his 
neighbor, shall release it; he shall not exact 
it of his neighbor, or of his brother; be- 
cause it is called the Lord's release. (Deut. 
15-2.) 

Of a foreigner thou mayest exact it again : 
but that which is thine with thy brother thine 
hand shall release. (Deut. 15.3.) 

And if thy brother, a Hebrew man, or a 
Hebrew woman, be sold unto thee, and serve 
thee six years ; then in the seventh year thou 
shalt let him go free from thee. (Deut. 15. 

12.) 

And when thou sendest him out free from 
thee, thou shalt not let him go away empty. 
(Deut. 15. 13.) 

116 



THE MOSAIC LAW 

Thou shalt furnish him liberally out of thy 
flock and out of thy floor, and out of thy 
winepress: of that wherewith the Lord thy 
God hath blessed thee. (Deut. 15. 14.) 

The Mosaic Law, while recognizing human bondage, 
made a provision for release from the burdens of that 
bondage for those who are of His household. God's 
promises are first to those with whom He has made 
His covenant and afterwards to the world. 

If thou lend money to any of my people 
that is poor by thee, thou shalt not be to him 
as a usurer, neither shalt thou lay upon him 
usury. (Ex. 22. 25.) 

If thy brother be waxen poor, and fallen in 
decay with thee ; thou shalt relieve him ; yea, 
though he be a stranger, or a sojourner; that 
he may live with thee. (Lev. 25. 35.) 

Thou shalt not harden thine heart, nor shut 
thine hand from thy poor brother : but thou 
shalt open thine hand wide unto him and shalt 
surely lend him sufficient for his need. (Deut. 
15.7,8.) 

THE LAW OF REDEMPTION 

The law of redemption is the crowning glory of the 
Mosaic Law. Here again attention is directed to the 
division of time into cycles of seven. 

And the Lord spake unto Moses in mount 
Sinai, saying. (1) 

Speak unto the children of Israel, and say 
unto them, When ye come unto the land 
which I give you, then shall the land keep a 
sabbath unto the Lord. (2) 

Six years thou shalt sow thy field, and six 
years thou shalt prune thy vineyard, and 
gather in the fruit thereof. (3) 

But in the seventh year shall be a sabbath 
of rest unto the land, a sabbath for the Lord : 
117 



THE SCIENCE OF CHRISTIAN ECONOMY 

thou shalt neither sow thy field, nor prune 
thy vineyard. (4) 

That which groweth of its own accord of 
thy harvest thou shalt not reap, neither 
gather the grapes of thy vine undressed ; for 
it is a year of rest unto the land. (5.) 

And thou shalt number seven sabbaths of 
years unto thee, seven times seven years; and 
the space of the seven sabbaths of years shall 
be unto thee forty and nine years. (8) 

Then thou shalt cause the trumpet of the 
jubilee to sound on the tenth day of the sev- 
enth month, in the day of atonement shall 
ye make the trumpet sound throughout all 
your land. (9) 

And ye shall hallow the fiftieth year, and 
proclaim liberty through out all the land unto 
all the inhabitants thereof: it shall be a jubi- 
lee unto you ; and ye shall return every man 
unto his possessions, and ye shall return every 
man unto his family. (10) 

According to the number of years after 
the jubilee thou shalt buy of thy neighbor, 
and according unto the number of years of 
the fruits he shall sell unto thee. (15) 

According to the multitude of years thou 
shalt increase the price thereof, and accord- 
ing to the fewness of years thou shalt di- 
minish the price of it. (16) 

The land shall not be sold for ever : for the 
land is mine, for ye are strangers and so- 
journers with me. (23) 

And in all the land of your possession ye 
shall grant a redemption for the land. (24) 
(Lev. 25th Ch.) 

The year of jubilee was a wise provision against 
unjust class conditions. Not only did the Mosaic Law 

118 



THE MOSAIC LAW 

recognize that every man is entitled to an equity in 
the market, but it recognized that each individual is 
entitled to a certain portion of the land as his personal 
possession ; that in the common inheritance of the race 
each man is entitled to an equity therein. And even 
though the land may have been sold it was only a 
temporary displacement; and might at any time have 
been redeemed by the original holder or by any kin 
for him. But when the jubilee had come all further 
obligations were canceled; on the day of atonement 
of that fiftieth year, the sound of the trumpet was 
heard to resound throughout all the land, and in its 
notes, which proclaimed unto all inhabitants the glad 
tidings of liberty and rejdemption, class distinction was 
shattered and the race was restored again to a common 
footing. The world has heard much of the story of 
redemption, but the fuller meaning of redemption and 
of this law of equalization is The restoration to 

EVERY MAN OE HIS RIGHTEUL POSSESSIONS ; first OUt of 

the market, and then out of the cultivated estate. 
The Mosaic Law is the law of liberty; it says restore 
to a man his rightful possessions and thereby secure to 
him his economic liberty. 

The year of jubilee acted as a check on the confisca- 
tion of property by means of excessive prices. A con- 
trolling influence was brought to bear against that 
abuse ; and by the prohibition of usury there was cre- 
ated a condition through which monetary accumula- 
tions tended to depletion. The aim of the law was 
price regulation; that every man be restrained from 
encroachment upon the rightful sphere of others, and 
that order be maintained in the cycle of economic life. 

THE WATER OE SEPARATION 

The Mosaic Law was given to the world as the 
remedy for a condition of hopeless bondage. For over 
four hundred years the children of Israel had been 
held in the grip of an economic environment from 
which not even that remarkable race could extricate 
itself. After their miraculous deliverance, and while 

119 



THE SCIENCE OF CHRISTIAN ECONOMY 

they were in exit from the land of their abasement, 
this most remarkable document was given into their 
care and keeping. And in the light in which it is here 
set forth it covers the entire field of political economy ; 
its profound principles are so illustrated and simpli- 
fied as to appeal to the understanding. As certain 
characters correlated with other like characters are 
employed to convey to the mind the science of mathe- 
matics, so these domesticated creatures have been used 
to teach the lessons of political economy. The Mosaic 
Law by its symbolical interpretation stands as a bul- 
wark of liberty and justice for all time and the strong 
right arm of protection to the individual whose place 
and rights are too many times lost sight of and tram- 
pled under foot by the powers to which he is, subject. 
To these priceless gems of economic truth already 
rescued from the mire and decay of the oblivion of 
time, if indeed they were ever understood, must be 
added one more: this is the ordinance which required 
the chosen people to provide a water of separation for 
him who toucheth any dead body. 

This is the ordinance of the law which the 
Lord hath commanded, saying, Speak unto 
the children of Israel, that they bring thee a 
red heifer without spot, wherein is no blem- 
ish, and upon which never came yoke. 
(Num. 19. 2.) 

And ye shall give her unto the priest, that 
he may bring her forth without the camp, 
and one shall slay her before his face. (Num. 
19- 3-) 

And the priest shall take of her blood with 
his finger, and sprinkle of her blood directly 
before the tabernacle of the congregation 
seven times. (Num. 19.4.)^ 

And one shall burn the heifer in his sight ; 
her skin, and her flesh, and her blood, even 
the entire carcass shall he burn; (Num. 
19- 5-) 

T20 



THE MOSAIC LAW 

And the priest shall take cedar wood, and 
hyssop, and scarlet, and cast it into the midst 
of the burning of the heifer. (Num. 19.6.) 

And a man that is clean shall gather up 
the ashes of the heifer, and lay them up with- 
out the camp in a clean place, and it shall be 
kept for the congregation of the children of 
Israel for a water of separation : it is a puri- 
fication for sin. (Num. 19.9.) 

He that toucheth the dead body of any 
man shall be unclean seven days. (Num. v 
19. 11.) 

He shall purify himself with it on the third 
day, and on the seventh day he shall be clean : 
but if he purify not himself the third day 
then the seventh day he shall not be clean. 
(Num. 19. 12.) 

Whosoever toucheth the dead body of any 
man that is dead, and purifieth not himself, 
defileth the tabernacle of the Lord; and that 
soul shall be cut off from Israel ; because the 
water of separation was not sprinkled upon 
him. (Num. 19. 13.) 

The burning of the red heifer symbolized the anni- 
hilation of sin, for scarlet is the color that denotes 
sin. As the law substituted the dumb beast for the 
guilty man, so the red heifer is substituted for the 
scarlet woman. The scarlet woman has ever been 
regarded as the guilty party to the crime of unholy 
sex relation: the burning of the red heifer symbolized 
the annihilation of the crime of unholy relations be- 
tween the two classes by whose efforts race perpetuity 
is provided for. The law disposes of class prostitu- 
tion, it strikes at the root of the evil. By the ashes 
of a complete consumption there is provided a water 
of separation for him that toucheth any dead body. 

All merchandise in the course of exchange, recog- 
nized as labor's dead body, is consigned to the hands 
of the merchantman ; his duties require him to dispose 

121 



THE SCIENCE OF CHRISTIAN ECONOMY 

of it to the consumer. But this fact does not make of 
him a criminal in the eyes of the law. His moral im- 
purity arises through a failure to apply the water of 
separation. This law provides for a distinct period 
in business procedure without whichjf the equity of 
the market is not disposed of to its rightful owner 
there remains a surplus which the merchantman will 
dispose of for monetary gains which, whatever the 
amount may be, represents the profits of business. 
Here it is that property rights have their beginning, 
for the money so accumulated is invested in property 
holdings and the dead body or this surplus provision, 
not being wholly consumed or claimed by its rightful 
owner, becomes the foundation of property rights. 
By the ashes of a complete consumption there is pro- 
vided a water of separation, a water of cleansing for 
him that toucheth any dead body. 

The merchantman many times while disposing of 
the provisions of the market, carves out for himself a 
lion's share, not only of the abundance of the market, 
but of the cultivated estate. Just how much of a 
leakage there is filtered away through the secret 
process of excessive profits of business is not usually 
estimated; it is a subject gentlemen do not care to 
discuss. But by the transformation of the ashes of a 
complete consumption into a water of purification for 
sin for him who toucheth any dead body the market 
becomes the living fountain of water of life unto 
which every man has access. 

A red heifer, wherein is no blemish, and 
upon which never came yoke. (Num. 19. 2.) 

By the process of property accumulation there is 
reared up a class which enjoys all the advantages while 
avoiding every responsibility of service; they are 
those upon whom never came yoke. 

And sprinkle of her blood before the taber- 
nacle seven times: and one shall burn the 
heifer, her entire carcass shall he burn with- 
out the camp. (Num. 19.3-5.) 
122 



THE MOSAIC LAW 

As before stated, this seven times sacrifice indicates 
what disposition is made of the seven heads of indus- 
try upon which property rights rest. When the en- 
tire carcass is burned without the camp, or when these 
implements of industry are restored again to the con- 
sumer, the ends of the law are satisfied. 

And the priest shall take cedar wood and 
hyssop and scarlet and cast it unto the midst 
of the burning of the heifer. (Num. 19. 6.) 

This symbolized that sin is in the midst of the ex- 
change. But the law provided that it should be alto- 
gether extirpated that the waters of the commercial 
stream might be kept pure and wholesome. 

And a man that is clean shall gather up 
the ashes of the heifer and lay them without 
the camp in a clean place, and it shall be kept 
for the congregation of Israel for a water of 
separation : it is a purification for sin. (Num. 
19.9.) 

As the perpetuation of the race is by a natural process 
of birth, so by the equity of the market the people 
enjoy the benefits of a new economic birth. The very 
process of birth is a separation from the old body ; the 
seven times sacrifice indicated a complete separation 
from the old or dead body which has been deposited in 
the market, which body must be utterly consumed to 
ashes. And not only was this water of separation to 
be applied to him who toucheth any dead body, the 
merchantman, but to the congregation of Israel as 
well, for which also the ashes were kept to provide 
a water of separation, a purification for sin. Mone- 
tary accumulation is forbidden by the law not only to 
the merchantman, but to all other people as well; 
otherwise there is no purification for sin and economic 
polution will result. It should not be understood that 
the people each day must consume the equivalent of 
what they produce, but rather that if there is a surplus 
it must not become the basis for monetary gains, in 
some form of investment, for if it does there will be 

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THE SCIENCE OF CHRISTIAN ECONOMY 

no distinct period in economic progress and confusion 
will displace orderly process. 

He that toucheth the dead body of any 
man, shall purify himself with it on the third 
day, and on the seventh day he shall be clean : 
but if he purify not himself the third day, 
then the seventh day he shall not be clean. 
(Num. 19. 11, 12.) 

The number seven signifies the fullness of time : the 
third day falls about the middle of this time. But as 
the summer season is shorter than the remainder of 
the economic year, the harvest season occurs nearer 
the beginning of this time than its close. The market 
is in the midst of the garden, therefore the water of 
cleansing must be applied the third day or nearly in 
the middle of the seven days. The water of separation 
must be applied in the market, that in the fullness of 
time he who touches the dead body may be found 
purified. 

Whosoever toucheth the dead body of any 
may that is dead and purifieth not himself, 
defileth the tabernacle of the Lord, and that 
soul shall be cut off from Israel because the 
water of separation was not sprinkled upon 
him. (Num. 19. 13.) 

According to the Mosaic Law, he who acquires 
property is economically an unclean man. Not only 
is he himself unclean, but he defiles the tabernacle 
or the house of the Lord. As the home is a sacred 
institution, so also is God's house or plan wherein 
dwells class unity. Property accumulation is an act 
of unfaithfulness against the sacredness of class rela- 
tions, and the penalty for this offence is to be cut off 
from Israel. 

The Mosaic Law, which is the symbolical pattern 
of governmental science, is the testimony which 
Jehovah gave to the world as an everlasting witness 
for Himself unto the nations that He may prove His 
personality, for the ark wherein was the law was the 
ark of the testament. 

124 



THE MOSAIC LAW 

THE ORDER OE THE TRIBES IN THEIR TENTS 

Every man of the children of Israel shall 
pitch by his own- standard, with the ensign 
of their father's house : far off about the 
tabernacle of the congregation shall they 
pitch. (Num. 2. 2.) 

And on the east side toward the rising of 
the sun shall they of the standard of the 
camp of Judah pitch throughout their armies : 
and Nahshon the son of Amminadab shall 
be captain of the children of Judah. (Num. 
2. 3-) 

And those that do pitch next unto the 
tribe of Judah shall be the tribe of Issachar : 
and Nethanell the son of Zuar shall be cap- & 
tain of the children of Issacher. (Num. 

2.5-) 

Then came the tribe of Zebulum, with Eliab as its 
captain. The tribe of Issachar and the tribe of Zebu- 
lum belonged to the same camp with the tribe of 
Judah ; these three tribes were pitched on the east 
side of the tabernacle toward the rising of the sun, 
with the tribe of Judah in the lead. And all that were 
numbered in the camp of Judah was one hundred and 
eighty-six thousand; these were the first to set forth, 
so that the tribe of Judah came first in the line of 
march. And when they were resting in their tents 
the arrangement of the tribes was such that the tribe 
of Judah occupied a position in the southeast corner 
of the square. 

The tribe of Judah was joined on the south by the 
camp of Reuben, according to their armies. And on 
the south side of the square there was encamped the 
three tribes of Reuben, Simeon, and Gad in their re- 
spective order. In the line of march the camp of 
Reuben with its three tribes followed the camp of 
Judah with its three tribes. The Levites, who had 
charge of the tabernacle of the congregation, were 
assigned to a position in the midst of the other camps, 

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THE SCIENCE OF CHRISTIAN ECONOMY 

and similarly every man had his appointed place. The 
Levites were commanded to set • forward with the 
tabernacle of the congregation and follow in the line 
of march immediately after the camp of Reuben. 

On the west side was the standard of the camp of 
Ephraim according to their armies, each tribe having 
a captain chosen from among its own sons. To the 
camp of Ephraim belonged the other two tribes of 
Manasseh and Benjamin. 

The standard of the camp of Dan was on the north 
side, the tribe of Asher was encamped by Dan, also 
the tribe of Napthali. These three tribes were in- 
cluded in one camp and were numbered together col- 
lectively and individually. The camp of the Levites 
was followed in the line of march by the camp of 
Ephraim, but the camp of Dan with its standards came 
laiot. All these that were numbered of all the camps 
throughout their hosts were six hundred thousand and 
three thousand and five hundred and fifty. The 
Levites were not numbered among the other tribes of 
the children of Israel ; their numbers were taken, how- 
ever, but placed in a class by themselves. It was by 
means of numbers the Mosaic Law recognized two 
classes according to their economic distinction ; and as 
the twelve tribes very far outnumbered the tribe of 
the Levites so the industrial class very far outnumbers 
the successful mercantile class. 

And it will now be seen why the Levites were rec- 
ognized as the strength of Israel, for they, like the 
mercantile class whom they symbolize, owe their supe- 
rior strength to their advantageous position in the 

MIDST. 

And I, behold, I have taken the Levites 
from among the children of Israel instead of 
the first born of the children of Israel: 
therefore the Levites shall be mine. (Num. 
3- 12.) 

Because all the firstborn are mine; for on 
the day that I smote all the firstborn of Egypt 
I hallowed unto me all the firstborn of Israel, 
126 



THE MOSAIC LAW 

both man and beast; mine they shall be; I 
am the Lord. (Num. 3. 13.) 

Observe that the firstborn was the heir; but that the 
tribe of Levi was not, in fact, the firstborn or right- 
ful heir. Here again the symbolical is so parallel 
with existing circumstances that it is evidently more 
than coincident. For since labor must always precede 
commerce, the child of the industrial class is the first- 
born and legal heir ; but wherever wealth is concen- 
trated into the hands of the mercantile class the child 
of the merchantman is the child of the usurper; he is 
not the legal heir to the cultivated estate. 

The Egyptians were to the Israelites as the mer- 
cantile class is to the industrial class. As the firstborn 
of Egypt were smitten to give liberty, so God chose 
the Levites for the firstborn of Israel because they 
symbolize the mercantile class which receives the peo- 
ple's sacrifices upon the industrial altars. And the law 
requires that the mercantile class shall sacrifice its 
life also in the cause of liberty, for hallowed indeed 
are all those who die in the cause of liberty. God 
chose the Levites instead of the firstborn of the chil- 
dren of Israel because the Mosaic Law worked out 
to the disinheritance of the mercantile class ; but since 
to the industrial class belongs the race, including the 
mercantile class, no injustice is done the mercantile 
class by this disinheritance. While the Mosaic Law 
recognized industrial class distinction, it worked out 
to obliterate social class distinction by uniting the race 
all into one body. 

There are some prophetic promises £nd references 
which, because of their bearing on the subject, should 
not be overlooked. They are as follows : 

If ye walk in my statutes and keep my 
commandments and do them, then will I give 
rain in due season, and the land shall yield 
her increase, and the trees of the field shall 
yield their fruit, and your threshing shall 
reach unto the vintage, and the vintage shall 
reach unto the sowing time, and ye shall eat 
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THE SCIENCE OF CHRISTIAN ECONOMY 

your bread in full and dwell in your land in 
safety. (Lev. 26. 3-5.) 

And I will give peace in the land, and ye 
shall lie down and none shall make you 
afraid. And I will rid evie beasts out of the 
land, neither shall the sword go through the 
land. (Lev. 26. 6.) 

For I will have respect unto you and make 
you fruitful and multiply you and establish 
my covenant with you. (Lev. 26.9.) 

And ye shall eat of old store and bring 
forth the old because of the new. (Lev. 26. 

10.) 

See I have set before thee this day UEE 

AND GOOD AND DEATH AND EVIL. (Deut. 30. 

is-) 

For a FIRE is kindled in mine anger and 
shall burn unto the lowest hell and shall 

CONSUME THE EARTH WITH HER INCREASE 

and set on fire the foundations of the moun- 
tains. (Deut. 32. 22.) 

For their rock is not as our rock, even 
our enemies themselves being judges. (Deut. 
32.3I-) 

Their wine is the poison of dragons, and " 
the cruel venom of asps. (Deut. 32. 33.) 

And so after many promises, and exhortations to obe- 
dience the closing chapters of these remarkable books 
of the law are couched in language which for beauty 
of eloquence, and strength 0$ imagination is not, we 
believe, excelled anywhere in the world of literature. 



128 



SEVENTH CHAPTER 

Sketches of Ancient History 



BABYLON, THE LAND OF THE) CAPTIVITY 

IN the division of the spoils, after the forces of 
Cyaxares, king of Media, and Nabopolassar, king 
of Babylon, and father of Nebuchadnezzar, had 
combined to overthrow the Assyrian Empire, Pales- 
tine and the valley of the Euphrates were consigned, 
with other provinces to Nabopolassar. At this time 
all but a remnant of the poorer class of people were 
taken from Jerusalem in captivity to Babylon ; and 
eleven years later when Nebuchadnezzar again laid 
siege to Jerusalem, Zedekiah, the reigning prince, was 
bound with fetters of brass and taken to Babylon along 
with all others who had escaped the sword. Thus 
perished the glory of Solomon. Because of these cir- 
cumstances Babylon is known as the land of the cap- 
tivity. 

During the reign of Nebuchadnezzar, which covered 
a period of forty-one years, the stupendous walls of 
Babylon, comprising more than five hundred million 
cubic feet of solid masonry, measuring in circumfer- 
ence forty-one miles, were built. The greatest and 
most important structure of Babylon was the temple 
of Belus, which was built in the form of a pyramid, 
much upon the same plan as those of Egypt. From 
this height of some four hundred and eighty feet could 
be seen a panoramic view of the city, with her substan- 
tial palaces and walls ; the river, with its wharves and 
ornamented boats; and beyond all this the famous 
plains of Chaldaea, which were lost to view in the 
surrounding desert. In a shrine at the top of the 
tower of Belus there had been placed three statues of 
9 129 



THE SCIENCE OF CHRISTIAN ECONOMY 

gigantic proportions of the gods Bel, Beltis, and 
Ishtar. 

A princely treasure was stored there, consisting 
of two large censers, two silver serpents, two silver 
cups, two lions of gold, and three golden cups ; the 
cups being intended as drinking cups for the gods. 

Babylon was a manufacturing center, and the woven 
fabrics turned out of her factories found a demand in 
the farthest limits of civilization, excelling those of 
any other nations of the day excepting Phoenicia. Be- 
cause of her enterprise in commercial prominence, 
Babylon has often been termed the city of Merchants. 
Success along these lines but whetted the appetite for 
greater gains and the spirit of avarice and greed be- 
came the dominating influence of the empire. To 
gratify the desire for luxurious living, domestic virtue 
was publicly offered for pecuniary gain. Fathers and 
brothers sold at public auction their daughters and 
sisters to the princes and libertines of surrounding 
nations, and once in a life-time, so it is recorded, every 
woman was required to offer herself publicly before 
the temple of Belus. By these unscrupulous methods 
strangers were attracted to the city and the markets 
received a liberal patronage. 

The city of Babylon has furnished a most interest- 
ing historical subject, probably not equaled by any 
other city of antiquity except Rome; for interwoven 
with her religious faith were certain requirements 
which have consigned her to an unenviable position 
among the sisterhood of nations. Nations rise and 
flourish and by their deeds leave to the world but an 
imperfect reflection of their mental and moral quali- 
ties and character. And so because of the shameful 
practice of public prostitution Babylon has been made 
to impersonate the scari^t woman, or the crime of 
public or class prostitution. 

Babylon was built on both sides of the Euphrates 
river. The valley of the Euphrates, through which 
the river flows, is a long, winding strip. In the days 
of Assyrian and Babylonian greatness this valley be- 
came the principal thoroughfare between Babylon and 

130 



SKETCHES OF ANCIENT HISTORY 

the west. Abraham traveled by this route when he 
left the city of Ur on his way to the land of Canaan; 
and here invading armies marched and counter- 
marched between Egypt and Syria, between the 
Euphrates and the Tigris rivers. In those times the 
Euphrates river was extensively used as a highway 
of commerce; and its commercial importance is here 
referred to because, in the book of the Revelation, that 
river has been used to symbolize the river of com- 
merce. 

For the same reason mention is here made of cer- 
tain much-dreaded insects native to Babylon, among 
which were the scorpion and the locust. The scorpion 
has a flattened body and a long, slender post-abdomen, 
formed of six movable segments, the last of which 
terminates in a curved venomous sting. The venom 
causes great pain, but is attended with neither redness 
nor swelling except in the auxiliary glands, where an 
extremity is affected, though it is seldom, if ever, de- 
structive of life. The scorpion may well be termed a 
painful scourge. The locust also has been the dread 
of many generations in some parts of the world. They 
fly in great swarms across the sky, overshadowing the 
earth like clouds. That which is most singular about 
their appearance is that none can tell from whence 
they come. Lighting upon the earth, they literally 
ravage every shrub and every form of vegetation that 
springs from the ground. These voracious insects are 
a veritable curse to the country liable to their visita- 
tion. 

Babylon was overthrown by Cyrus the Great, king 
of Persia, in the year 539 B. C. Cyrus dug canals 
above the city for the purpose of draining the water 
from the river. Knowing that the yearly feast would 
soon be celebrated, he chose that time as an oppor- 
tunity to execute his strategic design. When all things 
were in readiness Cyrus ordered the sluices to be 
opened, and lowered the water level until there was 
left sufficient space on either side of the river under 
the arches for the army to pass under the cover of 
darkness without being discovered. King Nebuchad- 

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THE SCIENCE OF CHRISTIAN ECONOMY 

nezzar was absent from the city, but Prince Belchazzar 
was in command ; he ignored the presence of the in- 
vading army and entered into the spirit of the occa- 
sion with reckless abandonment. But morning dawned 
to find that the kingdom was given to the Medes and 
Persians. 

ROMAN HISTORY 

The subject with which this volume is concerned 
now turns to Roman history, and through that inter- 
esting study draws a connected line of thought. 

The Romans belonged to the great Aryan family of 
nations. The foundation of Roman institutions, reli- 
gion, and property laws were established by the Pelas- 
gians, a pre-historic people, at a time long prior to the 
coming of the Latins. The Pelasgians were them- 
selves also of Aryan descent, the city of Rome being 
originally a pelasgic settlement. 

The date of the founding of Rome has been fixed 
at 753 B. C. As the city increased in population and 
wealth, a strong military organization was effected, 
which rested on property qualifications. The fighting 
men were divided into five different classes, according 
to their wealth; their rank was determined by their 
armor, which in the first class was very expensive 
and was provided for out of their own private incomes. 
This class . consisted of eight centuries or divisions, 
formed according to property holdings; but the sec- 
ond, third, and fourth classes had only forty centuries 
in all. Collectively the commons, as they were known, 
were numerically stronger, but when counted by cen- 
turies their strength disappeared. 

The cavalry of Rome was composed of younger 
men, drawn from the most wealthy families; they 
were called Knights, and were the most esteemed sol- 
diery of Rome. The strength of the cavalry Knights 
was eighteen centuries. When an assembly was called 
for the purpose of making laws or holding elections 
the voting was done by centuries, one vote being al- 
lowed to each century. The number of centuries in 
the first class being double the number in the next 

132 



SKETCHES OF ANCIENT HISTORY 

three, together with the eighteen votes of the cavalry 
Knights, generally decided all questions in the interest 
of the wealthy class ; so that property rights became 
the dominating influence of Roman organization; the 
masters of Rome held securely within their grasp the 
political and military power of the state by reason of 
their property possessions. 

The two political divisions which separated the 
Roman people were known as first, the patricians, 
who owned a large part of the land, together with 
plenty of goods and money ; and, second, the plebeians, 
who formed the debtor class. Some of these were 
owners of small estates who toiled to support their 
families, and others were dependants of the noble 
patricians. 

The wealth of the patricians was constantly in- 
creased by the spoils of war, which were always di- 
vided among the officers and the people of that class 
who loaned their ill-got gains at a high rate of in- 
terest to the plebeian class. The conditions of indus- 
try were such as constantly to compel the plebeian 
class to assume obligations of indebtedness. The 
Roman laws were made by the patrician Senate and 
were framed to protect the money-lending class — as 
they ever have been. The laws fell with the utmost 
severity upon the debtor class, by which reason they 
suffered the most tyrannical oppression. Against this 
impregnable wall of vested rights the interests of the 
plebeian class beat with relentless but futile determina- 
tion. 

It was the application of the hard law of debt that 
called forth the first resistance from the plebeians. 
One of the greatest crises in the early history of Rome 
was brought about by a demand on the part of the 
plebeian class that the constitution be so amended as 
to permit them to have a share in the government. 
After a bitter struggle the contest finally terminated 
with success for the plebeians; a law was passed that 
permitted the commons to choose two representatives, 
known as tribunes, from among their class. This 
acted as a check upon the power of the consuls. The 

133 



THE SCIENCE OF CHRISTIAN ECONOMY 

tribunes possessed no military power; they were 
purely civil officers to whom any plebeian might appeal 
for protection from consular abuses. Many times 
when laws were proposed which were not to the in- 
terest of the class he represented, the tribune might 
defeat it. 

The real secret of all the civil strife which agitated 
the minds of the Roman people was the question of 
land. The land, all of which had been won by con- 
quest, was necessarily limited. The patricians had 
from the beginning divided among themselves all land 
subdued by force of arms, and although the plebeians 
had contributed and therefore considered themselves 
entitled to a fair distribution of the privileges, the 
patrician class would not grant their reasonable de- 
mands. Or if they did under pressure make any con- 
cessions it was always with such restriction and dis- 
crimination as to destroy their value, with the result 
further of irritating popular discontent. The exor- 
bitant rates of interest burdened the people with such 
unpayable debts that they tended very effectually to 
centralize the land into the hands of the ruling class 
and to reduce the plebeians to the condition of serfs. 
The plebeians were by this means compelled to till the 
soil on whatever terms their masters saw fit to dictate. 
Any attempt to better their miserable condition met 
with the most bitter opposition. The patrician Senate 
was not long in finding some legal excuse for putting 
presumptuous persons out of the way. But in spite 
of the most bitter and bloody opposition the plebeians, 
by constant agitation, persistently' encroached upon 
the prerogatives and powers of the ruling class. The 
distraction of endless controversy was at times some- 
what lessened, but the general conditions were such 
as constantly to breed public broils. And although the 
plebeians in the midst of such disturbances often lost 
ground, their tendency was always to regain what 
they had lost and to progress to more advantageous 
positions. And so it was that a constant struggle was 
waged between the two classes, in which violence and 
bloodshed was often resorted to. 

134 



SKETCHES OF ANCIENT HISTORY 



•A 



his endless friction fell like a calamity upon the 
poverty-stricken people of Rome, who were compelled 
to struggle against the bitterest extremities under a 
load of debt from which they could not escape. The 
prisons were crowded with debtors, who endured the 
most inhuman cruelties at the hands of the extor- 
tioners, who had them at their mercy. 

Against the efforts of the plebeians to better their 
conditions, the patricians set their faces with resolute 
determination, disputing every step by fair means or 
foul. What they could not hold by open combat they 
sought to retain by subtility. The cunning devises of 
the patrician order robbed the plebeians of many a 
well-earned point of vantage. For over two hundred 
years the struggle was waged before a condition of 
equality was at last attained. But when the plebeians 
had at last won what they had been fighting for the 
result was not what had been expected, for the com- 
mon people were in no wise relieved from the op- 
pression of a privileged class. 

Many of the plebeians having grown wealthy be- 
came more closely united by the bonds of monetary 
and political interests to the aristocratic order than to 
the plebeian class, in consequence of which a new no- 
bility arose, based not on birth, but on wealth. The 
class struggle of the Romans had not resulted in the 
betterment of the Roman people as a whole; there 
had only been a change in masters. The valuable nug- 
get of national wealth with all the advantages it con- 
veyed was still jealously guarded by such legislative 
barriers as made it possible for a select portion of the 
Roman citizenship to appropriate to selfish purposes 
that upon which all the empire depended for sus- 
tenance. 

As the distribution of land was the real bone of con- 
tention between the warring elements, it was clear 
that nothing short of a complete demolishment of the 
existing arrangement could have restored the equi- 
librium in Roman conditions. But any atterppt at re- 
adjustment was resisted with all the power of the 
aristocracy who, by reason of their ability to appro- 

135 



THE SCIENCE OF CHRISTIAN ECONOMY 

priate every benefit that accrues from organic govern-' 
ment, became the really dangerous element of the 
dominion. 

As civil government was always established after 
the conquest of any territory by Roman arms, officers 
known as provincial governors were sent out from 
Rome, whose power to extort from the people was 
practically without restraint, and offered the nobles 
of Rome their richest opportunity to gratify their 
ever-increasing ambition for affluence and luxury. 
The unprotected provinces were thus looted at the 
pleasure of the provincial governors, the people hav- 
ing no redress save in the possibility of the governors' 
being called before a Senatorial court at Rome, upon 
the expiration of their terms of office, to answer for 
their misdeeds. But by the time of such occurrence 
they had generally managed so to enrich themselves 
as to be able to bribe the Senate. By a liberal use of 
money they could insure themselves against any pun- 
ishment their crimes may have deserved. For the 
Roman character, though morally steadfast during 
the early days, weakened and became more and more 
susceptible to the corruptive influence of the bribe 
until its power was understood and resorted to by 
friend and foe alike. And many times were the in- 
terests of the state betrayed or the ends of justice 
defeated for monetary gains. 

By the continuous clashing of its own turbulent 
elements the Republic of Rome was at last destroyed. 
The decay of those manly virtues so necessary to a 
popular form of government had made the Romans 
unfit for self-government. But the Roman Republic, 
so called, which passed away, was not in fact a Re- 
public ; it was an aristocracy ; first, of birth and intel- 
lect, and lastly, of wealth, luxury, and excessive pride. 
In the critical period appeared -Julius Caesar who, 
with his keen intellectual perception, sensed the situa- 
tion which confronted Rome with a clearer under- 
standing than any other man of his time. And it was 
indeed fortunate for the interests of civilization that 
Caesar was in a position to apply those remedies so 

136 



SKETCHES OF ANCIENT HISTORY 

much needed to avert the impending chaos. As un- 
daunted as Hercules, he spanned the abyss into which, 
but for him, Rome would have plunged, engulfing all 
civilization with her; 

It can scarcely be questioned that the Roman Law, 
which determined her internal policy, was the cen- 
trifugal force which wrought such disastrous class 
contention. And probably the principal legacy which 
Roman civilization has contributed to the world's 
store is her legal code. Historians have said that with 
the Roman originated the science of positive law ; 
that his practical mind fashioned and crystallized the 
first system of jurisprudence. Projecting down the 
ages the Roman element in twentieth century code 
and custom finds its largest expression in the private 
laws of family and property. The Roman public sys- 
tem was rejected in England because inapplicable to 
her political institutions. The English political sys- 
tem is- an offspring of the German or Teutonic. But 
the Roman and English systems have been blended 
together by many of the nations of the earth in such 
a manner as to conform in outer construction with the 
English system and in internal development to the 
Roman system. 

It has been stated previously in this volume that 
the first code of civil law evolved would work out 
economic death to the race as certainly as that dark- 
ness precedes light. This distinction, according to 
historical data, belongs to the Romans. And as Baby- 
lon symbolized the Scarlet Woman or the sin of pub- 
lic prostitution, so Rome symbolized that unenlight- 
ened state of economic darkness which is accompanied 
by death. The Roman and English legal systems 
blended together stand out in bold contrast to the 
Mosaic system and comprise what is known as the 
doubu; contract system. The Mosaic Law, which is 
a symbol of the single contract system, distinguishes 
between darkness and light ; it points out where in the 
line of progress sin appears and provides for its erad- 
ication. 



137 



THE SCIENCE OF CHRISTIAN ECONOMY 

THE CHRIST 

/ came not to destroy the law, but to fulfill it. 

As a province of the Roman Empire, Judaea was 
assigned by Julius Caesar to Antipater, father of 
Herod the Great. At the close of the rule of Antipater 
over Judaea, Herod the Great, then in Rome, having 
obtained the favor of the First Triumvirate, returned 
to Palestine, supported by that powerful combination. 
He succeeded in establishing a new dynasty, and ob- 
tained for himself, for some obscure reason, the title 
of "The Great." After an unscrupulous and tyran- 
nical reign he left his dominions divided between his 
three sons : Archelaus, Philip, and Herod Antipas. An 
era of anarchy followed, the numerous factions in Pal- 
estine being engaged fn constant turmoils. 

It was during this troublesome epoch that the Christ 
was born, and was saved from the bloody edict of 
Herod the Great by flight of His parents into Egypt. 
Jesus of Nazareth, during most of the thirty-three 
years of His life, was subject to Herod Antipas. Gal- 
ilee was during the life of Christ a prosperous coun- 
try. Inhabited by a thrifty and energetic people, it 
became the seat of numerous towns and villages. The 
hills, in the vicinity of Nazareth, were the source of 
an abundant water supply which, refreshing the 
thirsty soil, covered the slopes and valleys with an 
abundant vegetation. Such were the scenes among 
which Jesus spent His early life. But regardless of 
the fertility of the soil, its natural fruitfulness and 
beauty there was to be found everywhere poverty, 
degradation, and wanton misery. These things ap- 
pealed to the sensitive nature of Jesus and awakened 
the deepest sympathy for the suffering and destitute. 

Although Christ did not fulfill the Jewish expecta- 
tions, and so was rejected by His own, His claim to 
the Messiahship probably found initial recognition 
through His having proclaimed a faith which proved 
requisite to the age in which He lived. The time was 
ripe, and the world was in social and religious condi- 
tion for the propagation of a new faith. Peoples had 

138 



SKETCHES OF ANCIENT HISTORY 

outgrown the mythological conceptions which no 
longer satisfied the intellectuality of the age. With 
the loss of faith there had ensued a moral degeneracy 
which found expression in the two extremes, super- 
stition and infidelity, neither of which appealed to the 
enlightened class. The demand. of the times was for 
a new faith which should satisfy the cravings of both 
mind and conscience. 

The morality of the age was most deplorable; 
cruelty and licentiousness were shamelessly indulged 
in with all other forms of vice. But above all this 
there was a heart yearning for a readjustment of 
social conditions which would encourage a higher 
moral standard. In this dark hour when the minds 
of men had become despondent because of social dis- 
quietude and the wreckage of former beliefs, the gos- 
pel message came as a revitalizing force to challenge 
and displace the decrepit pagan faith. For over two 
hundred years the struggle was waged. Paganism 
was established and was essential to Roman institu- 
tions ; but the Christian faith possessed those superior 
elements which inspired moral restraint, aspiration for 
the future, and consolation in the hour of distress : and 
so triumphed. 

Another circumstance which contributed materially 
to the establishment of Christ's claim to the Messiah- 
ship was that both in character and the historical 
events associated with His name He was found to 
have fulfilled the prophecies. 

He was wounded for our transgressions, 
he was bruised for our iniquities; the chas- 
tisement of our peace was upon him ; and 
with his stripes we are healed. (Isa. 53. 5.) 

He is brought as a lamb to the slaughter, 
and as a sheep before her shearers is dumb 
so he opened not his mouth. (Isa. 53. 7.) 

Christ said, I am not come to destroy th t e law or 
the prophets: but to fulfill. (Mat. 5. 17.) The 
faith of Jesus eventually triumphed over the estab- 

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THE SCIENCE OF CHRISTIAN ECONOMY 

lished Roman faith ; but the time of the fulfillment of 
the Mosaic Law, when that economic system, because 
of its superior adaptability, shall win the ascendency 
over the Roman system of jurisprudence, was very 
materially delayed. The Mosaic Law symbolized the 
principles of life, and light, and good ; but the Mosaic 
Law is only a symbol ; it must needs have interpreta- 
tion. Christ declared that He was the interpreter of 
this law, and that He recognized in Himself the per- 
sonification of life, light, and good, as is revealed by 
the following declarations : 

Whosoever drinketh of the water that I 
shall give him shall never thirst; but it shall 
be in him a well of water springing up into 
everlasting life. (John 4. 14.) 

I am the living bread which came down 
from heaven : If any man eat of this bread, 
he shall live forever; and the bread that I 
will give is my flesh, which I will give for 
the life of the world. (John 6. 51.) 

Then spake Jesus again unto them, saying, 
I am the light of the world : he that f olloweth 
me shall not walk in darkness, but shall have 
the light of life. (John 8. 12.) 

And he took the cup, and gave thanks, and 
gave it to them, saying, Drink ye all of it: 
(Mat. 26.27.) 

For this is my blood of the new testament, 
which is shed for many for the remission of 
sins. (Mat. 26. 28.) 

At the very beginning of Christ's ministry, it is re- 
lated He was led up by the spirit into the wilderness, 
to be tempted of the Devil. Here He is represented 
as conversing audibly with His wily rival with whom 
it has been believed He contends for the mastery of 
the world. In characteristic contrast to Christ this 
Satan is the embodiment of darkness, evil, and death 

140 



SKETCHES OF ANCIENT HISTORY 

and his kingdom is of like nature. Christ spoke al- 
ways of the kingdom of Heaven which the world 
should realize through Him. He recognized in Him- 
self the entrance to that kingdom, and by the above 
quotations, along with many others, He taught that 
within that kingdom of Heaven was to be found eter- 
nal life. 

I am the door : by me if any man enter in, 
he shall be saved, and shall go in and out, 
and find pasture. (John 10. 9.) 

The thief cometh not, but for to steal, and 
to kill, and to destroy; I am come that they 
might have life, and that they might have it 
more abundantly. (John 10. 10.) 

His disciples were told what His end was to be ; but 
behind those dark and tragic shadows there radiated 
the golden glow of hope, lit by the promise of His 
second coming. Until this time His followers were 
to live by faith in Him. Their hope of eternal life 
was constantly stimulated by the promise oft re- 
peated, "He that believeth on me." When He prophe- 
sied of the destruction of the temple, "There shall not 
be left one stone upon another that shall not be 
thrown down," the disciples asked Jesus, "When shall 
these things be, and what shall be the sign of thy com- 
ing, and of the end of the world?" The jumbled 
account of the answer Jesus returned to their inquiry 
is evidence that the disciples did not have a clear 
understanding of what Christ discerned through His 
prophetic vision. In more comprehensive terms than 
those recorded, He perceived that with His death 
there would ensue a period of speculative thought 
pervaded with much uncertainty. How long this 
would continue none knew. 

But of that day and hour knoweth no man, 
no not the angels of heaven, but my Father 
only. (Mat. 24. 36.) 

He, Himself, did not know how long this period 
would continue, therefore He warned His disci- 

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THE SCIENCE OF CHRISTIAN ECONOMY 

pies to watch. Because of the uncertainty which 
should prevail during this time Christ said to His 
disciples : 

Take heed that no man deceive you. For 
many shall come in my name, saying, I am 
Christ; and shall deceive many. (Mat. 
24-4,5-) 

Then if any man shall say unto you, Lo, 
here is Christ, or there ; believe it not. (Mat. 
24.23.) 

For there shall arise false Christs, and 
false prophets, and shall shew great signs 
and wonders ; insomuch that, if it were pos- 
sible, they shall deceive the very elect. (Mat. 
24.24.) 

Behold, I have told you before. There- 
fore, if they shall say unto you, Behold, he 
is in the desert; go not forth; behold, he is 
in the secret chambers; believe it not. (Mat. 
24.25,26.) 

For as the lightning cometh out of the 
east, and shineth even unto the west; so 
shall also the coming of the Son of man be. 
(Mat. 24.27.) 

If anyone will say that Christ is in the desert, or in 
the secret chambers, do not heed it; for in His sec- 
ond appearance Christ will not come in person; but 
as He is the light of the world and as the light comes 
out of the east and shines even unto the west so shall 
be His return. Owing to the intense speculative 
thought, which Christ said would intervene, there 
have sprung up the many branches of the Church 
with their slightly differing creeds, all striving sin- 
cerely, no doubt, towards this light, but false in so 
far as they have failed rightly to discern these com- 
ing events. Christ said that this time would be marked 
by great international strife, nation would rise against 
nation, and so intense would this struggle become that 
in the end it would amount to annihilation. 

142 



SKETCHES OF ANCIENT HISTORY 

For then shall be great tribulation, such 
as was not since the beginning of the world 
to this time, no, nor ever shall be. (Mat. 
24.21.) 

And except those days should be short- 
ened, there should no flesh be saved ; but f$r 
the elect's sake those days shall be short- 
ened. (Mat. 24. 22.) 

There was probably no other circumstance which 
contributed so largely to this confusion of thought 
than that the gospel writers failed to record the events 
destined to occur in a comprehensive, progressive line 
of thought. But as nearly as can be deciphered, 
Christ charged His disciples that when they should 
see that abominable thing which produced all this deso- 
lation their understanding should be very much quick- 
ened. 

When ye therefore shall see the abomina- 
tion of desolation, spoken of by Daniel the 
prophet, stand in the holy place (whoso 
readeth, let him understand,) (Mat. 24. 15.} 

But this desolation must continue, no matter how long, 
until the gospel should have been disseminated through- 
out the world. 

And this gospel of the kingdom shall be 
preached in all the world for a witness unto 
all nations; and then shall the end come. 
(Mat. 24. 14.) 

Without this gospel there would be no opposing force 
to dispute with the powers of darkness for world 
supremacy, but "the light shone in darkness and the 
darkness comprehended it not." The forces of evil 
did not know how very dangerous this gospel was to 
their security. So long as men do not see that abomi- 
nable thing which creates all this confusion and chaos 
the powers of darkness remain secure. But when by 
the proclamation of this gospel men shall have awak- 
ened to consciousness, what do they behold? 

143 



THE SCIENCE OE CHRISTIAN ECONOMY 

Immediately after the tribulation of those 
days shall the sun be darkened, and the moon 
shall not give her light, and the stars shall 
fall from heaven, and the powers of the 
heaven shall be shaken. (Mat. 24.29.) 

Historians have said that the legal institutions of man- 
kind have their root in a common, human environment 
and are what they are through an evolutionary process. 
Darkness existed in the very nature of things until 
the sun appeared to dispel the darkness. 

And then shall appear the sign of the Son 
of man in heaven: and then shall all the 
tribes of the earth mourn, and they shall see 
the Son of man coming in the clouds of 
heaven with power and great glory. (Mat. 
24-30.) 

Here, then, appear the two contending powers; the 
darkened sun with the moon which failed to give her 
light from whence came all this confusion, as against 
the sign of the Son of man in heaven. In the midst 
of their misery, and tears, and death, the peoples of 
the earth shall see the Son of Righteousness appear, 
mantled in the clouds which prestige rain and there- 
fore life anew. 

And he shall send his angels with a great 
sound of a trumpet, and they shall gather 
together his elect from the four winds, from 
one end of heaven to the other. ( Mat. 24. 3 1 . ) 

The trumpet was used to call the people together to 
hear the reading of the law. The gospel of the king- 
dom has found universal acclamation, but the law of 
that kingdom remain to be proclaimed. It seems this 
awakening shall be marked "with intense agitation, 
and those who accept this law and gospel of the king- 
dom of heaven shall be assembled by the messengers 
of light; they shall be drawn apart from the hosts 
of darkness. He set the light over against the dark- 
ness and by contrast He drew a distinction. This 
distinction is further referred to as follows: 

144 



SKETCHES OF ANCIENT HISTORY 

When the Son of man shall come in his 
glory, and all the holy angels with him, then 
shall he sit upon the throne of his glory: 
(Mat. 25.31.) 

And before him shall be gathered all na- 
tions: and he shall separate them one from 
another, as a shepherd divideth his sheep 
from the goat: (Mat. 25.32.) 

And he shall set the sheep on his right 
hand, but the goats on the left. (Mat. 
25.330 

According to their economic class distinction, as 
found in the Mosaic Law, the lamb symbolized the 
industrial class and the goat symbolized the commer- 
cial class. This statement indicates the line of dis- 
tinction to be drawn in the memorable event to be. 

Then shall the King say unto them on his 
right hand, Come ye blessed of my Father, 
inherit the kingdom prepared for you from 
the foundation of the world: (Mat. 25.34.) 

Then shall he say also unto them on the 
left hand, Depart from me, ye cursed, into 
everlasting fire, prepared for the devil and 
his angels. (Mat. 25.41.) 

That the purpose of the world from its foundation 
was to sustain life, there can be no doubt. There- 
fore the measure by which those on his right hand 
were found worthy to inherit this material kingdom, 
and by which those on his left were condemned to be 
discarded was. the degree of efficiency with which 
they provided the necessities of life even for the most 
humble. 

The gospel according to St. Luke places these 
events more in 'their chronological order. There 
would be wars and great international commotion, 
famines, and pestilences, and fearful sights. But be- 
fore all these, they would lay hands on the disciples 
and persecute them. The disciples would be brought 

145 



THE SCIENCE OF CHRISTIAN ECONOMY 

before kings and rulers and would suffer imprison- 
ment for Christ's sake. 

And when ye shall see Jerusalem com- 
passed with armies then know that the deso- 
lation thereof is nigh. (Luke 21.20.) 

For these be the days of vengeance, that 
all things which are written may be ful- 
filled. (Luke 21.22.) 

And they shall fall by the edge of the 
sword, and shall be led away captive into 
all nations: and Jerusalem shall be trodden 
down of the Gentiles, until the times of the 
Gentiles be fulfilled. (Luke 21.24.) 

And there shall be signs in the sun, and 
in the moon, and in the stars ; and upon the 
earth distress of nations, with perplexity; 
the sea and the waves roaring. (Luke 21. 

25.) 

The illuminating bodies, it is said, are for signs; 
but that Christ spoke figuratively is shown by the 
fifty-third verse of the twenty-second chapter of 
Luke. But this is your hour and the power of dark- 
ness. It is true that those who arrested Christ were 
of his own race, but Jesus was tried under the Roman 
Law. The sea and the waves ro.aring. Historians 
have said that around the rock of privileged power 
Rome roared like a deluge. All this confusion and 
terror was to be characteristic of the times ' of the 
Gentiles, or so long as the Roman Law remains ef- 
fectual. 

Men's hearts failing them for fear, and 
for looking after those things which are 
coming on the earth : for the powers of 
heaven shall be shaken. (Luke 21.26.) 

And then shall they see the Son of man 
coming in a cloud with power and great 
glory. (Luke 21. 2J.) 
146 



SKETCHES OF ANCIENT HISTORY 

"They shall see the Son of man coming," indicates 
a gradual displacement of that law and that system 
here designated as the power of darkness by Christ's 
law of light as men see the superior advantages of 
the later system. 

And when these things begin to come to 
pass then look up and lift up your heads; 
for your redemption draweth nigh. (Luke 
21.28.) 

So long as men do not see these things the transition 
is__ yet afar off ; but with the world's commercial de- 
velopment and Christ's law of light streaming through 
the darkness, man will awaken to economic conscious- 
ness. Redemption draweth nigh. Redemption, ac- 
cording to the Mosaic Law, was not only a restora- 
tion to the people out of the market, but also a land 
restoration. So that when the people awaken to eco- 
nomic consciousness they may know that the kingdom 
of God is nigh at hand. 

THE SIGN OF JESUS CHRIST 

Now the feast of unleavened bread drew 
nigh, which is called the Passover. (Luke 
22. 1.) 

And when the hour was come, he sat 
down, and the twelve apostles with him. 
(Luke 22. 14.) 

And he said unto them, With desire I 
have desired to eat this passover with you 
before I suffer. (Luke 22. 15.) 

For I say unto you, I will not any more 
eat thereof, until it be fulfilled in the king- 
dom of God. (Luke 22. 16.) 

Jesus had a premeditated purpose which stimulated 
His desire to eat this Passover with His disciples, 
for it was at this historic event that Christ announced 
to the world, they being witnesses, that the kingdom 
of God had already appeared. 

147 



THE SCIENCE OF CHRISTIAN ECONOMY 

And ' he took the cup, and gave thanks, 
and said, Take this and divide it among 
yourselves: (Luke 22. 17.) 

For I say unto you, I will not drink of 
the fruit of the vine, until the kingdom of 
God shall come. (Luke 22. 18.) 

And he took bread, and gave thanks, and 
brake it, and gave it unto them, saying, 
This is my body which is given for you: 
this do in remembrance of me. (Luke 22. 

19.) 

Likewise also the cup after supper, say- 
ing, This cup is the new testament in my 
blood, which is shed for you. (Luke 22. 
20.) 

It may seem singular that Christ being a Jew should 
have offered the wine, declaring it was His blood, 
for the law expressly forbade the drinking of the blood 
of the sacrifice, which sacrifice Christ knew He was 
about to be. The Mosaic Law forbade the drinking 
of the blood of the sacrifice because it destroyed the 
means of subsistence before it had reached that ma- 
ture state as found in the flesh. But the wine was no 
longer the blood of the grape for it had passed the 
process of fermentation; and- so also the bread had 
passed the dough and had reached that mature state 
necessary to a means of subsistence. Bread is the 
reward of industry by which life is sustained; and 
wine, according to the Mosaic Law, was also a sym- 
bol of reward. And therefore Christ refused to drink 
the wine or to eat the bread, for it was not His pur- 
pose to appropriate unto Himself the reward of in- 
dustry, but to bestow it. Christ offered His body and 
His blood as a living sacrifice in memory of that eco- 
nomic law which requires the industrial class to make 
of its body and blood a continual daily sacrifice upon 
the altars of production. But when He took the 
wine and bread, the emblems of reward, and said they 
were His body and blood He projected a shaft of 

148. 



SKETCHES OF ANCIENT HISTORY 

light into the darkness that reversed the economic 
situation, as it were, and insured the coming of the 
age of light and life at its appointed time; He pro- 
claimed to the world the supreme law of God's com- 
ing kingdom, that law which throughout all the an- 
nals of time will forever identify Jesus Christ with 
a distinction peculiar to Himself, namely, the law OF 

REDEMPTION BY THE BEOOD. 

And she shall bring forth a son, and thou 
shalt call his name Jesus : for he shall save 
his people from their sins. (Mat. i. 21.) 

It is as though He had said to the industrial class, 
"Come unto me all ye that labor and are heavy laden 
and I will restore to you your reward in kind ; your 

SACRIFICE WAS MADE IN BEOOD, IT SHAEE BE REDEEMED 

in, beood. According as you have contributed upon 
the altar so shall you receive." Such is God's law of 
the equal exchange, fulfilled in Jesus Christ. This, 
His inseparable reward, was the sign which Christ 
gave to the world by which His kingdom might be 
recognized. 



149 



THE SCIENCE OF CHRISTIAN ECONOMY 



Interlude 

IT was two o'clock in the afternoon of a fine day 
in early summer when, having completed the task 
of taking notes for the historical matter contained 
in the preceding chapters, Karalla turned to me and 
said, "You had better take the remainder of the after- 
noon off and rest, but come early tomorrow morn- 
ing and I will arrange your work, and then I must 
leave you, as I have some important matters that 
must be attended to." To this I acknowledged ~ con- 
sent, though with some curiosity which he seemingly 
failed to observe. According to his instructions, I 
reached my post of duty earlier than usual, but found 
Karalla already on the ground. His salutation I 
thought more cordial than usual, and as he set about 
the task I noticed that he seemed preoccupied in 
thought. So much had his manner impressed me that 
when he had gone I found it difficult to concentrate 
my mind to my work. The day passed by and noth- 
ing occurred worth speaking of, save that not having 
accomplished much I worked later than usual. I 
had about two blocks to walk to catch a street car to 

the city of M , a manufacturing city some five 

miles distant from the Crystal Palace. As the car 
approached the heart of the city there seemed an un- 
usual number of people in the street, and by the time 
it had reached the business district the throngs of 
people were so dense that no attempt was being made 
to keep them to the sidewalks. For the safety of the 
people teams were turned back and the street cars 
were compelled to move very slowly. Finally after 
much delay the car turned the curve and stopped on 
the corner where I had been in the habit of changing 
cars. I arose and left the car, and as I stepped to 
the ground I was agreeably surprised to find Karalla 
waiting for me. "What is the excitement in town to- 

150 



INTERLUDE 

night?" I asked, after his greeting. I had not long 
to wait for a reply, for at that moment my eye caught 
the light of a great electrical sign so conspicuously 
located as to attract general attention. 

"An event of the greatest moment has recently 
transpired in our midst," I read, then paused and 
wondered; and as the light continued to play along 
its course, I read again, with utter amazement: "The 
announcement is hereby made of the successful ter- 
mination of the long-continued search for the key to 
the golden chest which is in the fourth apartment 
of the Crystal Palace." 

Now I perceived what had occupied Karalla's time 
during the day and what had caused his peculiar 
mood, but his manner had changed as though his 
mind was burdened with the gravity of the situation. 
But since he had taken the responsibility of adver- 
tising in this manner, I felt confident he would clear 
up the perplexity when the proper time came. But 
as for myself, I knew no more of the whereabouts 
of that key than when at his bidding I had under- 
taken the search, yet I felt more hopeful at that mo-, 
ment than ever before. Karalla ordered an auto, and 
bidding the chauffeur drive to my apartment, he then 
turned to me and said, "Have you my telephone num- 
ber?" I assured him that I had and stepped into the 
car. "Then do not fail to use it should it be neces- 
sary," he said, and waved me adieu. Upon reaching 
my hotel I hastily ascended the stairs and unlocked 
the door I had come to know as my own. 

As the room seemed chilly, I did not remove the 
light wrap which the season required ; and paced back 
and forth, thinking over the situation. But I could 
reach no satisfactory conclusion. And at last, desir- 
ing something to distract my mind, I thrust my hand 
into my pocket, drew out the roll of papers containing 
the notes, taken during the day, and set about the 
task of rewriting arid condensing them. 

One, two, three — the great bell in the church tower 
around the corner was striking: I counted the peal 
of the gong until the reverberations of the last stroke 

I5i 



THE SCIENCE OF CHRISTIAN ECONOMY 

announced the midnight hour. I wished that I were 
ready to retire, and, being very tired, I laid down on the 
couch, arranged a small pillow under my head, drew 
down the couchrobe over my shoulders and soon 
lapsed into that semi-unconscious condition which 
precedes sleep. But one thought lingered on my mind 
by which I afterwards recalled that I was not fully' 
lost in slumber. I wondered if I had locked the door 
when I came in. But an instant later I had sprung 
from the couch and was scrutinizing every visible 
object within the room in bewilderment. I could not 
have been mistaken, someone had called my name; 
and the words that followed, though not so distinctly 
spoken, were by no means lost. 

Someone had taken advantage of my carelessness 
in not locking my door, and had intruded, I feared; 
but who could it have been? There was something 
strangely familiar about the voice. I immediately 
began a search for the owner, but a most careful ex- 
amination of. every possible hiding-place finally con- 
vinced me there was no one present. Once satisfied 
of this fact, I turned my attention in another direc- 
tion. Hastily 'putting on my hat, I locked the door 
from the outside, slipped the key into my handbag, 
and with a spirit as light as a feather I hurried down 
the corridor, down the steps and out into the street. 
With an anxious, throbbing heart, that made every 
minute seem like an hour, I waited for the street car 
that should take me to the Crystal Palace. I heeded 
not the curious eyes that were turned toward me, but 
only desired that the car should move with greater 
speed. 

Upon reaching my destination I alighted from the 
car and made the street crossing with such restraint 
as I could command. Every foot of the way was 
familiar ground, and as the car disappeared from 
view I sped on, spurred by the stimulus of excessive 
energy. Reaching the south gate I felt a sense of 
relief as it swung open at my touch and closed noise- 
lessly behind me again. As I stepped into a small 
boat and picked up the oars, the bright moonlight cast 

J 5 2 



INTERLUDE 

a perfect reflection in the clear water as of a mirror. 
And when the water was disturbed by the dip of the 
oars it was as though flames of fire leaped from their 
tips and died away with the swell of the ripples. And 
as I was no longer afraid of being molested because 
of the lateness of the hour, I took time in rowing to 
watch the unusual spectacle murmuring in admira- 
tion, "A sea of glass mingled with fire." 

As I opened the door of the east apartment — for 
I had decided to enter by that door — I was startled 
to find that a soft light was burning in the central 
room. Cautiously entering, I found that the lights 
were from the golden candlestick which, though they 
burned very low, were sufficient to make every object 
within the room quite discernible. The. splash of the 
fountain was the only sound, and everything seemed 
as I had remembered them, and then I discovered that 
all that space which was within the columns that sup- 
ported the dome was decorated with flags, so ar- 
ranged as to form a canopy above the interior of the 
room. Amidst this profusion of colors there was rep- 
resented the flags of every nation : and there I found 
also, with an ache of regret, the Stars and Stripes. 
For all nations have drank of the wine that is poured 
out without mixture, I repeated, and after all, though 
I love her dearly, yet my country is also guilty. 

But there was no time to be lost in sighing, so turn- 
ing away I stepped behind the golden counter and came 
to the heavy counterbalanced door. I had never at- 
tempted to raise this door before, but remembering 
distinctly how it had been done, I soon had the satis- 
faction of seeing this ponderous obstruction slowly lift 
from its resting place as though protesting my admis- 
sion. But just then a slight creaking sound caused me 
to pause and listen. Did I hear footsteps, or was it 
the beating of my own heart ? And then like a flash 
there came to my mind Karalla's parting question, 
"Have you my telephone number?" 

Realizing for the first time how rashly I had acted 
in coming here at this time of night, unprotected and 
alone and on such a mission, I resolved to waste no 

153 



THE SCIENCE OF CHRISTIAN ECONOMY 

time, but guided by the information which had first 
prompted the impulse, I went immediately to the 
golden chest and, acting according to instructions, 
grasped the antlers of the stag's head, which were on 
the north or left end of the golden chest, and attempted 
to turn the head from left to right. But true to the 
nature of the brute instinct it stubbornly resisted my 
every effort until almost in despair I gave it a sudden 
wrench and had the satisfaction of feeling it give way. 

After several revolutions I perceived that the front 
edge of the chest seemed to have sprung and was suf- 
ficiently open so that I could insert my hand. But 
fearing that the ponderous weight of the stag's head 
might overbalance the chest and cause serious accident, 
I reversed the screw, lowered the lid and, hastening 
to one of the dressing-rooms, I brought out a chair. 
The precaution, I afterwards found, was unnecessary. 
Upon the back of this chair I rested the antlers when 
they had again tipped sufficiently to reach it. And 
thus secured, I cautiously inserted my right hand into 
the chest and drew forth what afterwards proved to 
be an ancient manuscript. It was of parchment, and 
was rolled together as a scroll and secured with a seal. 
This precious package I held close to my bosom and, 
drawing my coat about it, I hurried to the banquet 
table that I might obtain a better light. There I broke 
the seal, and when I lifted the roll to open it something 
fell out, struck the table and with a metallic ring, it 
fell to the floor. 

I picked it up and examined it carefully; it was 
undoubtedly the key for which I had so diligently 
searched, and I felt inexpressibly grateful and happy 
in the thought of what a transformation would take 
place in the world's condition because of its recovery. 
While contemplating on these things I observed an 
engraving in the side of the key and was trying to 
decipher it when I was startled by a familiar voice 
exclaiming, "What have you got there?" And turned 
to see him who, of all others, I would have preferred 
just at that time to see most. 

After mutual congratulations, during which because 

154 



INTERLUDE 

of our overflowing hearts his attempt to reprove me 
fell flatly, I asked him the meaning of the inscription 
on the side of the key. "And could you not read it?" 
he asked, "For if you could not, neither can you read 
this roll in which the key was found and to which it 
belongs; for both the inscription and the manuscript 
were written by one and the same hand." I took up 
the key with renewed interest and soon handed it back 
to Karalla again while my spirits rose to ecstasy, for 
I could read that inscription. My first attempt had 
ended in failure only because I had held the key upside 
down, "to every man according as his work shai.Iv 
be." Such was the inscription indestructibly written 
on the key by which the laws of nations are unlocked, 
according to the single contract system. "Now," said 
Karalla, when he perceived that I had come back to 
earth again, "you will probably find that the manu- 
script also contains something that will be of interest 
to you." And picking up the roll from off the table I 
opened it and read : The Last Will and Testament of 
one Jesus Christ; followed by the significant words, 
"All power is given unto me both in heaven and in 
earth." 

Feeling that I could no longer desecrate the sacred 
instrument, I tenderly laid it back upon the table. 
Karalla did not urge me to continue the reading, but 
taking the key he returned it to its place inside the 
roll, saying, "I will take charge of these," and tucked 
them away in the folds of the mantle. He then went 
to the golden chest and brought out from its ancient 
depository the sharp two-edged sword where, with the 
icey, it had long since been forgotten. He handled it 
with the greatest care and would not trust it to my 
hands, but finally replaced it inside the chest and fas- 
tened down the lid. Then taking the key again from 
the roll, he inserted it into the lock at the right front 
side of the chest and called my attention to the fact 
that the key would not throw the lock. 

"This," said he, "is because before the marriage law 
of nations or the law of assent can become effectual it 
will be necessary to ascertain whether the numberless 

. 155 



THE SCIENCE OF CHRISTIAN ECONOMY 

hosts of Christendom will consent to be governed by 
the wiiviv of their leader/' 

"This sacred document which I hold in my hand" — 
"he raised the manuscript above his head and spoke 
with much earnestness — "is indeed the last will and 
testament of the founder and leader of Christendom. 
It is my intention to appoint a day on which, after it 
has been duly advertised, the Will shall be given a 
public reading and if, as I confidently believe, the deci- 
sion of Christendom shall be in the affirmative, then 
the sharp two-edged sword, with which Christ has 
sworn to smite the nations, shall again be restored to 
its rightful place within the golden counter. And since 
you have discovered that you can read the Will, a 
privilege which I assure you has never been granted 
to another, I will ask you to hold yourself in readiness 
to discharge this most honorable duty at the appointed 
time." He again replaced the key within the roll, laid 
them carefully within their receptacle, along with the 
sharp two-edged sword, and turned down the lid se- 
curely. "Some day before the time arrives for you to 
read the Will we will come here and go carefully over 
the document so that you will be fully prepared both 
to read it and accurately to interpret it." 

Karalla, as it proved, was no laggard ; whatever he 
undertook was always carried out with entirely satis- 
factory results. He seemed to possess an unusual fac- 
ulty of inducing men to work to the advantage of his 
purpose, which no doubt contributed very materially 
to his success. His active mind sought and found ex- 
pression through various and prodigious channels. 
These remarkable traits appeared conspicuously 
through the methods he adopted to attract and retain 
public attention. When he said that "The Will must 
be duly advertised" it meant that in a short time it 
would become the chief topic of discussion throughout 
the enlightened world. True, the importance of the 
discovery was sufficient to attract universal attention, 
so that by the time the appointed day had come, so 
thoroughly had it been discussed by pulpit and press 
and around the family board that every school child 

156 



INTERLUDE 

was familiar with the circumstances. But not many 
people, even among the adults, were fully alive to the 
momentous situation. As for myself, I will not at- 
tempt to describe the burden of responsibility that 
rested upon me. But courage rose to the occasion and 
though conscious that the eyes of the world were upon 
this event, I faced that vast audience with entire com- 
posure. Karalla had engaged one of the large thea- 
ters, but the demand for seats was very much in ex- 
cess of the capacity of the house and the people waited 
eagerly for the published accounts. 



157 



BOOK SECOND 



The Will 

FIRST CHAPTER 

The Revelation of Jesus Christ, which 
god gave unto him, to show to his servants 
things which must shortly come to pass : and 
he sent and signified it by his angel unto his 
servant John: (Rev. i. i.) 

Who bear record of the word of God, 
and of the testimony of Jesus Christ, and of 
all things that he saw. (Rev. 1.2.) 

Blessed is he that readeth, and they that 
hear the words of this prophecy, and keep 
those things which are written therein : for 
the time is at hand. ' (Rev. 1.3.) 

THE Revelation of Jesus Christ, though familiar 
to every Bible reader, has never been clearly un- 
derstood. This can be said without fear of con- 
tradiction. It is true that in a general way Christen- 
dom has formed a rough conception of the meaning 
of the Revelation ; but has not taken it up clause by 
clause, analyzed it, and interpreted it, so that it be- 
comes an intelligent communication, as it claims, from 
one who has vanished behind the veil of death, and 
out of its shrouded mysteries hands back to the world 
the proof, known and read of all men, the unmistaka- 
ble evidence that man's life, though broken by the 
jaws of death, is after all a continuous event. But 
let it not be understood that the purpose of the Reve- 
lation is solely to prove a future existence; the vital 
problems of this earthly life, submitted with proofs 
of facts concerning their solutions within the limits 
of man's conscious reasoning, are those with which 
this message is involved. 

11 161 



THE SCIENCE OF CHRISTIAN ECONOMY 

John to the seven churches which are in 
Asia : Grace be unto you and peace from him 
which is, and which was, and which is to 
come; and from the seven spirits which are 
before his throne. (Rev. 1.4.) 

Which is, and which was, and which is to come links 
the present with the past, and with the future, and 
draws a continuous line through all time ; which is 
to say that God is eternal. These seven spirits are 
known and later shall be named. 

And from Jesus Christ, who is the faithful 
witness, and the first begotten of the dead, 
and the prince of the kings of the earth. 
Unto him that loved us, and washed us from 
our sins in his own blood. (Rev. 1. 5.) 

By this, His last will and testament, Christ presents 
to the world the proof of the continuity of life, He 
Himself the evidence, the faithful witness. If some- 
one were to disappear, and his friends did not know 
what had become of him, whether he were living or 
dead, and he were to send back to his friends an intel- 
ligent communication — a letter, perhaps — they would 
at once know that he was not only living, but that he 
was in possession of his reasoning faculties. And so 
by this intelligent communication, The Revelation, 
Christ presents to the world the evidence that man 
indeed has a life after death, a conscious existence. 

By the child which is begotten of the father the 
line of descent is maintained through legitimate off- 
spring. True, that the law exists with the lower ani- 
mals just as much as it does with man, but they have 
not the conscious intelligence to establish the line of 
descent through a period of time from father to son 
by means of the marriage relations. So that, as far 
as they have any knowledge, there is no such thing as 
a line of descent. 

Men have always believed more or less in a life after 
death, but have not had the intelligence to prove it. 
By the evidence which is presented to the world in the 
book of the Revelation, man will and does acquire the 

162 



DIVINITY OF CHRIST 

knowledge, or rather the truth is revealed to him, that 
a conscious existence for man after death is a fact. 
Jesus Christ presents the evidence to man and a con- 
scious knowledge of the continuity of life is the result ; 
and therefore it is through Jesus Christ that the line 
of descent is established. It may be that this line of 
descent has always existed or that life after death has 
always been a fact, but it has never been established, 
and as Christ was the first of the numberless dead to 
reveal this truth to men, He is therefore the first be- 
gotten of the dead. This line of descent is recognized 
in the words, The Revelation of Jesus Christ which 
God gave unto him. Not that Jesus need necessarily 
be the natural offspring of God, but because through 
Christ the line of descent is established, He becomes 
the Son of God by adoption, as it were, which, like 
marriage, is purely a legal matter. This, therefore, is 
conceived to be the doctrine of the Divinity of Christ 
according to His own statement. 

And the prince of the kings of the earth. The 
prince is the heir to the throne and in the natural 
course of events will take possession of his own. The 
throne is the seat of political power in the earth. Hav- 
ing proved to the world through this His revealed 
message that He is still in a state of conscious exist- 
ence, He now proposes to acquaint the political powers 
of the earth of His intentions, that in the natural 
course of events He expects and intends to occupy the 
seat of political power in the earth. It only remains 
to locate the seat of political power in order to realize 
that Jesus will, in very truth and at the appointed 
time, take possession of His own. It will perhaps be 
difficult for one to adjust his mind to the idea that he 
is dealing with concrete facts. The reading is at- 
tractive; it has appealed to the imagination, so that 
the Christian world has accepted it in faith; but just 
as men have understood in a vague way that Jesus is 
the Son of God, so, not until Christ's system of political 
economy is made clear to men's comprehension, will 
they realize that His accession to the throne, or seat 
of political power, is to become the greatest fact in all 

163 



THE SCIENCE OF CHRISTIAN ECONOMY 

the world's history, and that He is in very truth prince 
of the kings of the earth. 

Unto him that loved us, and washed us 
from our sins in his own blood. 

The cleansing power of Jesus' blood has always been 
accepted by His followers as perhaps the principal 
article of the Christian Faith ; but there is after all a 
vast difference between believing a thing and knowing 
a thing. So long as men believe things they will cling 
to their faith with the greatest tenacity, but when the 
truth is established this tenacity is gone because it is 
no longer necessary. Self-evident truth will stand by 
itself; it needs no defence; and so when the single 
contract or Christian system of political economy is 
made clear, the cleansing power of Jesus' blood will 
have become generally recognized and accepted with- 
out question. 

And hath made us kings and priests unto 
God and his Father ; to him be glory and 
dominion forever and ever. Amen. (Rev. 
1.6.) 

The king and the priest are the heads of the two great 
common divisions which invariably appear in human 
institutions, namely: Church and State; and while it 
is true that all power is given unto Him, yet He will 
require that we share those responsibilities with Him. 
Unto God and his Father. He makes man heir to His 
power, establishes the line of descent from God 
through Himself to man, and thus makes men also 
the Sons of God. And so it is found that God has 
established His relation to man, He is our Father, we 
are His sons and heirs through Jesus Christ ; and this 
relationship, bear in mind, is just as real as when by 
the authority of the law two persons are united by 
marriage, providing, of course, that we are willing to 
accept this relationship with Him. 

Behold he cometh with clouds; and every 
eye shall see him, and they also which pierced 
him : and all kindreds of the earth shall wail 
164 



THE SECOND COMING 
because of him. Even so, Amen. (Rev. 

i. 7 .) 

It is to say that Christ in His second coming will ap- 
pear in obscurity, but in such a manner that the eyes 
of the whole world will be focused upon Him. There 
are ways by which men may communicate with one 
another, other than in person ; such a manner of com- 
munication is none the less genuine because the ex- 
change of thought is between persons obscured from 
one another by the clouds of invisibility. The earth 
would be a barren waste without the storm cloud to 
water the soil and give life to its vegetation. And the 
second coming of Christ will be marked by the adop- 
tion into the legal code of nations of those laws which 
will establish throughout the earth what will be known 
as the age of life: The Living Age. So that, Behold 
he cometh with clouds, while symbolical, is none the 
less real. 

Since by the Revelation the continuity of life is 
revealed, it follows that the appearance of Christ, 
manifested through the larger circle of his coming 
kingdom, will be witnessed by the so-called dead as 
well as the living, among the former of whom are they 
also which pierced Him. All social unrest, through 
which political changes are wrought, is accompanied 
with wailing. All travail comes with sorrow. 

I am Alpha and Omega, the beginning and 
the ending, saith the Lord, which is, and 
which was, and which is to come, the Al- 
mighty. (Rev. 1.8.) 

I John, who also am your brother, and 
companion in tribulation, and in the king- 
dom and patience of Jesus Christ, was in the 
isle that is called Patmos, for the word of 
God and for the testimony of Jesus Christ. 
(Rev. 1.9.) 

I was in the Spirit on the Lord's day, and 
heard behind me a great voice, as of a trum- 
pet, (Rev. 1. 10.) 

165 



THE SCIENCE OF CHRISTIAN ECONOMY 

Saying, I am Alpha and Omega, the first 
and the last: and, What thou seest, write in 
a book and send it unto the seven churches 
which are in Asia ; unto Ephesus, and unto 
Smyrna, and unto Pergamos, and unto Thya- 
~ tire, and unto Sardis, and unto Philadelphia, 
and unto Laodicea. (Rev. I. n.) 

And I turned to see the voice that spake 
with me. And being turned, I saw seven 
golden candlesticks; (Rev. i. 12.) 

And in the midst of the seven candlesticks 
one like unto the Son of man, clothed with a 
garment down to the foot, and girt about the 
paps with a golden girdle. (Rev. 1. 13.) 

His head and his hair were white like wool, 
as white as snow; and his eyes were as a 
flame of fire; (Rev. 1. 14.) 

And his feet like unto fine brass, as if they 
burned in a furnace; and his voice as the 
sound of many waters. (Rev. 1. 15.) 

And he had in his right hand seven stars: 
and out of his mouth went a sharp two-edged 
sword: and his countenance was as the sun 
shineth in his strength. (Rev. 1. 16.) 

The various costumes, which are all perspicuously 
described in this unique instrument, are all appro- 
priately mounted and on exhibition in the several com- 
partments behind the veiled partition, in the west room 
of the Crystal Palace. The Will, it has been disclosed, 
contemplates two opposing plans of political construc- 
tion. The first plan is in the first room on the left or 
north side of the fourth wing of the Crystal Palace, 
where it awaits public inspection. The number of 
these plans is six hundred threescore and six, or more 
accurately speaking, 6, 6, 6, which number does not 
appear but once in the Revelation. The second plan, 
the number of which is one hundred and forty-four 
thousand, is on exhibition in the first room on the 

166 



THE SYMBOLIC GARB 

right or south side of the fourth apartment of the 
Crystal Palace. In this document, wherever this num- 
ber appears, it always has reference to that plan. Fol- 
lowing in successive order after these two first rooms, 
in which are to be found the specifications of the two 
respective systems, are the costumes just referred to, 
those belonging to the first system are on the left side 
and those costumes belonging to the second system are 
on the right side. The costume in which the principal 
character, the hero of the story, makes his first ap- 
pearance will be found in the second compartment on 
the right side. It is mounted and presents a most im- 
pressive figure, surrounded by the seven golden can- 
dlesticks. 

We know that the ancients were accustomed to 
clothe their gods in symbolical regalia, every part of 
which denoted some particular characteristic or power. 
We know that according to the requirements of the 
Mosaic Law it was a part of the duties of the priest 
to keep the lights in the candlesticks burning all night 
until the morning. In the first chapter of the Revela- 
tion, twelfth to sixteenth verses, Christ is represented 
as clothed in a symbolical garb, denoting His position 
as high priest and head of the Churches. Each part 
of this regalia in which He first appears symbolizes 
some peculiar characteristic or power with which He 
is endowed. The twentieth verse reads : 

The mystery of the seven stars which thou 
sawest in my right hand, and the seven golden 
candlesticks. The seven stars are the angels 
of the seven churches: and the seven candle- 
sticks which thou sawest are the seven 
churches, 

proving that the vision is presented in symbolical 
form. The candlestick which burned in the ancient 
Hebrew temple contained seven lights, and was so 
constructed that the lights, when burning, formed a 
semi-circle, like the outer rim of a fan. And since 
in the vision there were seven candlesticks, there 
would be in all forty-nine lights; and Christ stood 

167 



The science of christian economy 

in the midst of these forty-nine lights, holding in His 
right hand seven stars with which He keeps the lights 
always burning in the candlesticks. 

It should be kept in mind that the problem under 
consideration is an industrial problem, but none the 
less a political and religious problem. 

According to the Mosaic Law, time was divided 
into cycles of seven ; every seventh day was a day of 
rest, hence forty-nine days elapsed from the day the 
first fruit offering was brought till the day the new 
meat offering was offered, symbolizing the new life 
assured to the nation by a bountiful harvest. The 
bread used on this latter occasion was baked with 
leaven as an indication that the new life had already 
begun. These seven candlesticks with their forty- 
nine lights has reference to this division of time into 
cycles of seven, at the end of which time there comes 
the national birth. 

With those who claim a spiritual birth there is no 
dispute. But there has been a disposition so highly 
to etherialize biblical teachings as to take the subject 
entirely out of the field of practical thought. How- 
ever much we may believe in the spiritual life, this 
investigation shall be confined almost wholly to the 
material and the practical side of the subject. For 
the present this birth of the flesh, this new national 
birth which is recognized by the Mosaic Law, is of 
eminently greater interest than is the spiritual birth. 
With the name of Jesus Christ there has been insep- 
arably associated the idea of the spiritual birth, but 
as He said He came to fulfill the Mosaic Law, and 
as the Mosaic Law made no reference to spiritual 
matters, the spiritual side of the subject is for the 
present a secondary consideration. 

It was the duty of the priest to keep the lights 
burning in the candlesticks all night until the morn- 
ing. According to the economy of the Mosaic Law, 
this period of forty-nine days during which labor is 
engaged in the strenuous duties of supplying the mar- 
ket, including the time when the products of labor 

168 



THE SYMBOLIC GARB 

are in the wholesale market, is the night-time in trie 
cycle of industrial economy, the hour of night and 
death. It is also the period of patience, faith, and 
promise: patience to wait until by nature's appointed 
time they shall reap the reward ; faith to labor in 
harmony with nature's laws that they may reap the 
reward; and promise because the earth's planetary 
laws have brought it into favorable attitude towards 
the sun, which condition gives promise of reward. 
Christ is here represented as performing the services 
of the temple, and as priest and head of the churches 
or church it is His duty to keep the lamp of faith 
burning; it is the period of faith, promise, and pa- 
tience, during which time if men labor and faint not 
they shall in due time reap the reward. Christ is 
here represented as serving in the capacity of priest; 
and at the end of the harvest season He comes to 
reign as king. Since the days of Christ the church 
has lived by faith; but just as time brings the harvest 
season to its close, so will this great transformation, 
which is soon to take place, work out its inevitable 
results in the Christian dispensation. 

His head and his hair were white like 
wool, as white as snow. 

The wool symbolizes Christ as the everlasting sacri- 
fice, the Lamb of God. The Mosaic Law required 
that two lambs should be sacrificed day by day con- 
tinually; and although that period of time preceding 
the harvest season is the especial time of labor, still 
labor's energies must be expended day by day con- 
tinually. Christ here takes upon Himself the per- 
sonality of that great economic body known as the 
laboring class which by its continuous daily toil be- 
comes a continual daily sacrifice. 

His eyes were as a flame of fire. 

These words symbolize the discerning power of the 
mind which penetrates into the future seeking to 
know results. After the farmer begins to cultivate 

169 



THE SCIENCE OF CHRISTIAN ECONOMY 

the ground and to sow the seed, he is concerned with 
the results of his labor. His eyes flame out into the 
future as a searchlight, blazing the path which is be- 
fore him that he may know what course to pursue, 
that he may choose intelligently that which is good 
or for his best interest, and avoid that which is not. 

His feet like unto fine brass as if they 
burned in a furnace. 

Fire is the element of nature which dissolves and 
returns all animated bodies to their original chemical 
states. The place where the feet rest, that is, the 
earth, is everywhere written with dissolution. All 
the earth is a tomb; it is the law of all animated 
forms of life that they die and return to their ele- 
ments. The earth dissolves beneath men's feet; and 
man must make provision against this law if he would 
himself escape the general decay. The fine brass is 
a reminder of the brazen altar and its sacrifices, and 
has reference to the wholesale market. Christ was 
given in sacrifice that all men through Him might 
be saved. 

All this is but a symbol of the economic law that, 
by labor and the sacrifice of his physical energies, 
man lays up a store against the day when the earth, 
having passed through its season of life, returns to 
the unfruitful period; m order that by this timely 
provision he may escape the death which otherwise 
would be sure to overtake him. By the bruised hand 
of labor there is provided the way of escape from 
death. So that Christ not only has a part with man 
in his labor, but he also has a part with the race in its 
commercial relations. His feet like unto fine brass 
as if they burned in a furnace indicates this fact. 
But it was by the brazen altar also that man escaped 
from the penalty of sin. There was not only the burnt 
offering which burned all night until the morning on 
the brazen altar, but there was the sin offering, and 
the peace offering, which is to say, that not only is 
provision made in the market for the life of the peo- 

170 



THE SYMBOLIC GARB 

pie, but also are the moral standards of the people 
upheld through the market, and the peace maintained. 
So that while the Revelation is first a study in indus- 
trial economy, there is nevertheless involved moral 
and religious problems. 

And his voice as the sound of many waters. 

This, together with the phrase, as white as snow, sug- 
gests Christ as the fountain head of the cool, refresh- 
ing river of life. The rivers rise and flow down from 
the snow fields of the mountains and fill the earth 
with vegetation. So long has the world become ac- 
customed to hearing Christ spoken of in a purely 
spiritual sense as "the water of life" that it may be 
difficult for some to adjust their minds to the idea 
that Christ is or may become, with the adoption of 
His system and laws of economy, in very fact, the 
fountain head of the physical life of the race as well 
as of its spiritual life. 

And he had in his right hand seven stars, 
and his countenance was as the sun shineth 
in his strength. 

The stars are the angels of the seven churches ; and the 
angel, or the star, is therefore a messenger of light. 
The sun is the* great power that holds the stars or 
planets in their courses. When the sun has sunk be- 
low the western horizon and darkness prevails on the 
face of the earth, man, were he not accustomed to 
the orderly course of nature, might well view with 
alarm her darkened aspect. But when he looks up 
into the sky and beholds the multitudes of stars shin- 
ing in the heavens he knows that, although he cannot 
see the sun, it has not departed from its place ; it has 
but temporarily disappeared from view, and man has 
but to await the appointed time and the day will dawn 
again, for the stars in the heavens signal to him the 
promise. The sun is not shining on the earth, but it 
is shining on the planets and- the light is reflected to 
the earth, bearing a message or promise of the com- 

I7i 



THE SCIE_NCE OF CHRISTIAN ECONOMY 

ing day; the stars therefore are the promises.* So 
the seven stars which Christ holds in His right hand 
are a symbol of Christ's promises to His people, the 
candlesticks are the seven churches; He walks in the 
midst of His people and keeps the lamp of faith burn- 
ing through His promises to them. 

The light in the night-time is first sent from the 
sun to the planets, and from them it is conveyed to 
the earth, so that during the night the earth receives 
its light by an indirect route. Christ sent John to the 
angels or the ministers of the seven churches with a 
message of promise, and through them the light was 
to be shed abroad to the people. The period of faith 
is also the period of promise. It is the night-time 
wherein the chosen must live by faith, the light of 
which is conveyed to them through the indirect route 
of the promises. All through the long night during 
Christ's absence, His people have been sustained by 
faith in the promises and have confidently looked for- 
ward to His second coming ; and we may be sure that 
at the appointed time the great transformation will 
take place and the promises will have been realized 
just as surely as the night is supplanted by the day. 

The beliefs of the Hebrew race, unlike those of the 
ancient Greeks and Romans, did not center around 
a system of natural philosophy. The law was given 
to Moses, and in that law there still remains the vital- 
izing spark which contains all the underlying prin- 
ciples of the Science of Government. Christ came 
not to destroy the law, but to fulfill it; and in the 
promises which Christ sent by John to the seven 
churches there will be found the sacred rights, eco- 
nomic rights, which the people may enjoy through 
obedience to the law which Christ came to fulfill. 

A study of the Mosaic Law will reveal therein a 
recognition that the industrial cycle which corre- 

*It is recognized that only from the planets we receive the reflected or in- 
direct light of the Sun, four of which rank among the brightest objects in the 
heavens: Jupiter, Saturn, Mars, and Venus. However, the stars or "suns" 
foreign to the solar system, (though perceptible because of their own light, 
share with the planets in the assurance of nature's orderly course, and in the 
promise of a coming day; for they rise and set as does the Sun and are seen in 
the night when the Sun is not visible. 

T/2 



THE SYMBOLIC GARB 

sponds in length of time to one calendar year of our 
time is also divided by its seasons, which are, how- 
ever, in reverse of the seasons of the year. The 
spring and summer or the season of life in the cal- 
endar year is, because of the expenditure of time and 
energy in production, the season of death in the in- 
dustrial cycle; and because men live by faith and 
promise during that period it is also the night-time 
or the period of darkness. On the other hand, the 
fall and winter of the calendar year may, or may not, 
be the season of life and light in the industrial cycle, 
depending on the law that is in operation in the 
market. If the operation of the law is such that it 
fails to restore to the race the blessings of life and 
light, then the darkness must continue; and the race 
will live in the dark or dead age. On the other hand, 
if the law operates to restore life and light at the ap- 
pointed time in the industrial cycle, it will eliminate 
darkness and death, economically speaking, and bring 
about the age of life and light. The fact that one 
season's produce will sustain the people until the 
gathering of another harvest, or while the process 
of production is going on, will banish darkness and 
death. As man is awake and conscious during the 
day so this age of light becomes the conscious age. 
There remains but one other article in Christ's 
symbolical garb yet to be considered, which is the 
two-edged sword. Out of his mouth went a sharp 
two-edged sword. A sword is an artificial weapon 
of defense and combat. In the commercial world the 
weapon with which a man meets his antagonist in 
the struggle for material gain is the price. The price 
procedes out of the mouth and is purely an artificial 
element introduced by man into the commercial world, 
and not a natural element, such as is land; the sword 
is the price. By means of the price men reach an 
agreement or make a contract, verbal almost always, 
by which means business is transacted. In Christ's 
system of economy there are two prices to be con- 
sidered and they are so related to each other as to be 
bound up in a single body; they are as a sword hav- 

173 



THE SCIENCE OF CHRISTIAN ECONOMY 

ing two edges. In the double contract system there 
are also two prices, but they lie so far apart that their 
relations to one another find little or no recognition; 
the sword of that system, therefore, has but a single 
edge. 

And when I saw him, I fell at his feet as 
dead. And he laid his right hand upon me, 
saying unto me, Fear not; I am the first 
and the last: (Rev. I. 17.) 

Christ is the first because he leads the procession, 
since through Him descent is established; He is the 
last because those of new birth are always the last: 
by Christ's law race life is made a continuous stream 
springing out of a perpetual fountain of new births. 

I am he that liveth, and was dead; and, 
behold', I am alive for evermore, Amen; and 
have the keys of hell and of death. (Rev. 
1. 18.) 

Christ did live, and He was dead, and by this His 
Revelation to the world, which is now found to be 
an intelligent communication from one who has passed 
beyond the mortal sphere, He reunites the severed ties 
and establishes the knowledge of the continuous line 
of descent, He proclaims to the world His victory. 
Behold, I am alive for evermore. To have the keys 
is to have the right of possession; Christ has become 
the master of these two dread enemies, hell and death ; 
and since, through Christ, man has acquired the knowl- 
edge of the continuous life, Christ it is Who has re- 
moved these obstructions from before the path of the 
race and life is found to be an underlected highway. 

Write the things which thou hast seen, and 
the things which are, and the things which 
shall be hereafter. (Rev. 1. 19.) 

The things which thou hast seen bejong to the past; 
the things which are belong to the "present; and the 
things which shall be hereafter belong to the future: 
the past, the present, and the future Christ weaves into 

174 



THE SYMBOLIC GARB 

a continuous line and makes one unbroken golden 
thread of events. 

The mystery of the seven stars which thou 
sawest in my right hand, are the seven golden 
candlesticks. The seven stars are the angels 
of the seven churches : and the seven candle- 
sticks which thou sawest are the seven 
churches. (Rev. I. 20.) 

The stars reflect to the earth the light of the sun, they 
bear a message to the earth, the promise of light, the 
promise of the coming day; the stars are the angels 
or the messengers. But it is not the messenger him- 
self which claims the most eager attention, but the 
mystery he brings, the message he holds in his hand. 



In the center of the banquet table in the central room 
of the Crystal Palace stands a floral wreath; it is en- 
twined about a circle of gold and is woven with twelve 
different varieties of flowers. It now becomes our 
most agreeable pleasure to examine these immortal 
flowers, to unfold the mystery contained in these won- 
derful promises of God to the churches. These prom- 
ises, in brief, and in their respective order, are found 
to be : Life, Liberty, Regeneration, Individuality, Jus- 
tice, Authority, Security, Honor, Reliability, Knowl- 
edge, Social Recognition, and Supreme Power. 



175 



SECOND CHAPTER 

Unto the angel of the church of Ephesus, 
Write ; These things saith he that holdeth the 
seven stars in his right hand, who walketh in 
the midst of the seven golden candlesticks. 
(Rev. 2. i.) 

CHRIST establishes Himself in the midst or at 
the center of the forty-nine lesser lights. He 
walks or moves in their midst and by the prom- 
ises which He holds in His right hand He keeps their 
faith aglow and holds them to their courses. He thus 
establishes a working basis that they may labor or 
move together. 

I know thy works and thy labor, and thy 
patience, and how thou canst not bear them 
which are evil: and hast tried them which 
say they are apostles and are not, and hast 
found them liars; (Rev. 2. 2.) 

And hast borne, and hast patience, and for 
my name's sake hast labored, and hast not 
fainted. (Rev. 2. 3.) 

There is probably nothing in this message which Christ 
sent to the Ephesians which would indicate to the care- 
less reader that>He contemplated teaching to the world 
by such means the rudiments of industrial economy. 
Nevertheless there has been ingeniously interwoven 
into this promise all the elements of the industrial 
situation. They are labor, faith, patience, endurance, 
tenacity, the promise of reward which stimulates ef- 
fort, time and its culmination, and finally the subject 
of good and evil or the moral problem involved in the 
industrial situation. So whether these various ele- 

176 



LIFE 

inents were intermingled purposely or not, the fact 
remains that they are all here; but the prominence ac- 
corded the industrial problem all through the book of 
the Revelation assures us that they were not brought 
in by accident. And though the industrial and the re- 
ligious problems run parallel, the former receives the 
greater emphasis. There is nothing surprising in that 
this promise should have been presented in this con- 
cealed manner, for the Revelation was given to the 
world as a sealed book, and such it was intended to 
remain for a certain period of time, during which 
time these promises, like the light of the stars, signal 
to the world the assurance of the coming day. 

Nevertheless I have somewhat against thee, 
because thou hast left thy first love. (Rev. 
2.4.) 

Remember therefore from whence thou art 
fallen, and repent, and do the first works ; or 
else I will come unto thee quickly, and will 
remove thy candlestick out of his place, ex- 
cept thou repent. (Rev. 2. 5.) 

By His promises Jesus inspires their love, the great 
adhesive element which, like the power of gravitation 
in the universe, holds these stars,* the lesser lights, in 
their courses ; so that when love fails those so affected 
are fallen and their light is quickly removed. Christ 
touches the conscience and awakens repentance that 
He may renew the brightness of their light and the 
fervor of their love. 

But this thou hast, that thou hatest the 
deeds of the Nicolaitans, which I also hate. 
(Rev. 2.6.) 

A true lover expresses aversion to all rivals in the 
fear that that love may suffer eclipse. 

He that hath an ear, let him hear what the 
Spirit saith unto the churches; To him that 

* These stars, the ministers of the churches, are identified with the churches, 
or candlesticks, as the lesser lights. 

177 



THE SCIENCE OF CHRISTIAN ECONOMY 

overcometh will I give to eat of the tree of 
life, which is in the midst of the paradise of 
God. (Rev. 2. J.) 

He that hath an ear, includes everyone. Though these 
promises are sent to the churches, they, being the can- 
dlesticks, should bear the light to whoever is willing 
to receive it ; and so it is that the light is to be diffused 
throughout the world. 

To him that overcometh. In the second and third 
chapters of the Revelation there are twelve of these 
promises altogether, and seven of them are prefaced 
with the provision, "To him that overcometh." Every 
man who is born into the midst of civilized conditions 
finds himself ensnared, as it were, by the fetters of 
bondage. When he is born he brings nothing with 
him ; the little creature, whose frail bark is pushed for 
the first time out into the untried seas of life, is wholly 
dependent upon the loving hands of those about him 
to make provision for his life. And as he grows up 
to manhood, and the hands which have sustained him 
are withdrawn, he finds himself scourged by the lash 
of necessity to bend his back to the burdens of life. 
He is compelled to endure the strife in order to pro- 
vide for himself a place and position in the busy world. 
And so it is that the law of environment which is the 
law of bondage is the civilized man's first condition 
and natural birthright. Against the natural law of 
bondage Christ offers but one hope ; He says overcome 
it. Darwin says to adapt yourself to your environment 
and live ; Christ says to overcome the environment and 
rise above it; become master of the situation. The 
Mosaic Law recognized human bondage, but made a 
provision for release from that condition ; so also 
Christ recognized the obligations of industry, but in- 
spires man to make of them the stepping stones to 
fruitful achievements. 

will I give to eat of the tree of life, which 
is in the midst of the paradise of God. 

I will give him a life in the midst of the beautiful and 
plentiful. Man's physical life is as truly drawn from 

i 7 8 



LIFE 

the soil as though he were planted and rooted in the 
ground. Consider for a moment the wonderful pro- 
visions which the earth affords for man's maintenance ; 
think of the inexhaustible variety of vegetables and 
fruits which the earth so abundantly yields for man's 
comfort and happiness, the wonderful forests and the 
inexhaustible resources. Every garment man wears 
of whatsoever material comes directly out of the 
ground. How generously the milk of nourishment 
streams forth from nature's overflowing udder in re- 
sponse to the efforts of man. And in the Midst of 
this veritable paradise is the market. The tree of life 
is in the midst of the cultivated garden ; it sends forth 
its roots and draws its nourishment from every soil 
and accumulates at this central location all the abun- 
dance of the earth. And the only means of access 
which Christ has to offer to any man is through his 
own patient endeavor. 

Those who find solace in singing, "O think of the 
home over there," will you but turn your attention to 
the matchless wonders of your present abode? Have 
you ever visited Paradise Valley, situated at the gov- 
ernmental reserve, which surrounds some of the prin- 
cipal mountains of the Cascade Range ? Paradise Val- 
ley is well named ; it borders the snow fields and is one 
constantly changing scene of indescribable wonder and 
beauty. Such rare flowers bloom here in spite of the 
patches of snow which lie scattered around, not yield- 
ing to the August sun, that they lend to the scene a 
touch of delicacy not incomparable with paradise. Mt. 
Tacoma, signifying Nourishing Mother, is so called 
because of the numerous rivers which are fed by its 
glaciers, and which plunging down from the beds of 
eternal ice in every direction furnish an abundant sup- 
ply of ice-cold water to as many villages extending 
over a vast area. This mountain is generally called 
Rainier, but for the reason just cited Tacoma is much 
more appropriate. The descent of these rivers is so 
steep that great boulders are loosed from their beds 
by the force of. the water, and tumbling downstream, 
strike the rocks which lie in their paths with such force 

179 



THE SCIENCE OF CHRISTIAN ECONOMY 

to reverberate the sound, as it were, of distant can- 
nonading. 

Or enjoy an excursion on Puget Sound, that mar- 
velous body of steel-blue water, which sailors have said 
is one of the most beautiful in the world, where of 
evenings the sinking sun paints the unbroken waves 
with alternating gold and blue. 

Then if you love the majestic in nature, cross the 
Selkirk and Canadian Rockies, where the solid granite 
is piled against the sky like great and ancient castles 
of the days of feudalism. The grandeurs of the Yel- 
lowstone Park and the Grand Canyon of the Colorado 
are known to every school child; but why speak of 
the inexhaustible subject of the glories of this para- 
dise in which we live ? 

Yet all these things are in the market if one has the 
means, and that which is commendable in Christ's 
system of economy is that it affords the means to the 
man who toils,; it brings this wonderful paradise within 
his reach, with access to the abundance "of the mar- 
ket. A life in the midst of the beautiful and plentifuL 
supply of nature; such is Christ's first promise to 
His people. 

LIBERTY 

The second of these immortal flowers — these pre- 
cious stones which adorn the golden crown of life — 
is the promise of Liberty. 

And unto the angel of the church of 
Symrna write; These things saith the first 
and the last, which was dead- and is alive; 
(Rev. 2.8.) 

I know thy works, and tribulation, and 
poverty, (but thou art rich) and I know the 
blasphemy of them which say they are Jews, 
and are not, but are the synagogue of Satan. 
(Rev. 2.9.) 

Fear none of these things which thou shalt 
suffer: behold, the devil shall cast some of 
you into prison, that ye may be tried ; and 
180 



LIBERTY, REGENERATION 

ye shall have tribulation ten days : be thou 
faithful unto death and I will give thee a 
crown of life. (Rev. 2. 10.) 

The search for gold and precious stones precedes 
their possession for three reasons ; they are uncom- 
mon, they are concealed from sight, and they require 
an experienced eye to detect them. So an analysis 
of the surrounding premises in which this matchless 
gem of liberty is concealed places emphasis on the 
statement, "Behold the devil shall cast some of you 
into prison ; be thou faithful unto death ancf I will 
give thee a crown of life." There is a peculiar con- 
nection between these two statements not readily per- 
ceived, for the crowning glory in Christ's system of 
political economy, this golden crown of life which 
has appealed to the imagination of the faithful in 
every Christian generation, is nothing more or less 
than the priceless reward for which men have fought 
and bled and died on the field of battle, the blood- 
bought prize of liberty. Liberty is the Golden Crown 
of Life. To put a man in prison is to deprive him 
of his liberty. Here Christ compares His economic 
code with that of Satan's. It was a common practice 
in the days of Christ to cast men into prison for debt ; 
but faithfulness in service, according to the Mosaic 
Law, is "unto death," and by that death Christ prom- 
ises the reward of liberty. Among the promises that 
Christ has made to His people there is probably none 
other, unless it be the promise of redemption, upon 
which His followers have placed such emphasis as 
upon this promise of the golden crown. For more 
than nineteen hundred years they have been singing 
of this golden crown; and did ever mind conceive a 
treasure of such rare beauty and priceless value? 

REGENERATION 

The third of these inestimable promises of Christ 
to His people is the promise of regeneration. The 
promise of regeneration is the promise of the new 
birth, of resuscitation, of the coming again into new- 

181 



THE SCIENCE OF CHRISTIAN ECONOMY 

ness of life. According to the Mosaic Law, the new 
birth has reference to a birth of the flesh which was 
so common to the race that it became a national event. 
Nations are composed of its individuals, so that a 
new national birth must be effected by the common 
participation of its individual members. It will be 
disclosed that national regeneration through its in- 
dividual members is entirely in accord with natural 
law ; for example, the earth's surface has the power 
of regeneration. 

After the summer is gone and autumn's chilly, 
winds begin to blow, man does not feel any sense of 
alarm because of the gray skies and the scattering 
snowflakes. And as the winter comes on and the 
earth yields up its verdure and death reigns over 
the face of nature, man does not become depressed 
in spirit because he knows that everywhere in the 
earth the seeds and roots which are planted in the 
soil still retain the power of life, and that he has but 
to await the appointed time, when the earth will be 
in favorable attitude towards the sun, and the cold, 
winter snows will melt away, and the earth will teem 
with life and activity. What is this but the power 
of regeneration, resuscitation, the new birth? 

Man and beast have the power of regeneration. 
With* each succeeding generation the race is born 
anew ; and if we speak of a national regeneration it 
is but to speak of a natural law common to the earth 
plane and one which is entirely in harmony with 
nature's laws. So that if there is not such a fact as 
national regeneration or the new national birth, it is 
because somewhere, sometime, by some means un- 
known to man, he has lost the power of national re- 
generation : either this is true, or he has not advanced 
in governmental science to the point at which this 
principle has become recognized and adopted into the 
legal code as a fast and sound rule of legislative di- 
gest. The historical value of the story of the garden 
of Eden is here apparent, for it is safe to assume 
that it was at that time that the race lost its legal 
regenerative power; for it was because of Adam's 

182 



REGENERATION 

transgression that death passed upon all men. Christ 
presents His promise of regeneration to His people 
in these words : 

He that hath an ear let him hear what 
the Spirit saith unto the churches: He that 
overcometh shall not be hurt of the second 
death. (Rev. 2. 11.) 

This dread second death — the horrors of which have 
been dwelt upon with blood-curdling emphasis — 
means nothing else but the loss of the power of legal, 
otherwise termed, national, regeneration. Suppose 
the earth were to be visited by an extremely cold 
winter — so cold that it would be a natural impossi- 
bility for the seeds and roots to retain their life-giving 
forces — that when the springtime came they would 
have no power to respond to the warm rays of the 
spring sun. It would mean that the earth's surface 
had lost the power of regeneration and that over the 
face of nature the second death, the final death, had 
come, for the winter season brings the first death. 
It often happens that plants are winter-killed; that 
the winter is too severe for them ; they then lose the 
power of regeneration. 

Now man, being in his physical nature only an 
animal of the highest type, is subject to this same 
law, which becomes effectual in the industrial econ- 
omy of nations ; for as the seeds and roots, which are 
deposited by a natural process in the soil that they 
may not be destroyed by the elements, contain the 
latent energies of the parent stems, so the physical 
and mental forces of labor are stored in those things 
produced by their exertions. The products of the 
market contain the latent energies of those who have 
spent their forces in production; and what is the ob- 
ject of the harvest ingathering but to protect the 
products of labor that they may not perish from ex- 
posure to the elements? And just as the regeneration 
of the earth's surface is brought about by the num- 
berless seeds and roots hidden in the earth, so na- 
tional regeneration is worked our through the indi- 

183 



THE SCIENCE OF CHRISTIAN ECONOMY 

vidual members of the race by means of labor's equity 
in the market. 

But should the laws of industrial economy operate 
to destroy the individual laborer's equity in the mar- 
ket it would mean to each and every man so affected 
the loss of the power of industrial or national regen- 
eration. It has been found that when man spends 
his time and expends his energies in production he 
sacrifices his life even unto death. Be thou faithful 
unto death and I will give thee a crown of life ; but 
He that overcometh shall not be hurt of the second 
death. This is the promise of everlasting life. There 
is nowhere any promise of escape from the first death ; 
but Christ's law of industrial economy is such that 
when man has labored and performed faithfully the 
duties that belong to him he shall receive the reward 
to which he is entitled, which is a continuous or ever- 
lasting life. It behooves every man who values so 
precious a gift to see to it that in the great industrial 
struggle he shall not be beaten down and driven to 
the wall until he looses the power of resuscitation, 
which is the power of the resurrection, to which his 
rightful access to the market entitles him. 

And to the angel of the church of Perga- 
mos write ; These things saith he which hath 
the sharp sword with two edges. (Rev. 
2. 12.) 

It has been said that the sword is the price. The 
price is one of the important elements of commercial 
transaction; for before there can be any commercial 
exchange of the products of labor it is necessary for 
the two parties to the contract to fix a price. As the 
merchant is anxious to obtain the highest price which 
the conditions of the market will permit and the pur- 
chaser is desirous of providing the comforts and 
luxuries of life at the least possible cost, the price 
therefore becomes, as has been said, the artificial 
weapon of defence and combat in commercialism. 
Every transaction comes about by means of an agree- 
ment as to price; generally a verbal contract is ef- 

i8 4 



REGENERATION 

fected, the price is fixed and afterwards the contract 
'may be and sometimes is reduced to writing. The 
purchase and sale of every article of merchandise, as 
business is now done, constitutes a separate and dis- 
tinct contract. It has been said that the price under 
the competitive system is governed by the law of 
supply and demand, but it is more nearly correct to 
say that the price depends on the merchantman's 
power of control. The question of justice and fair 
play between man and man has no part in the trans- 
action. If the accident of the market, which, of 
course, includes the possibilities of supply and de- 
mand, will permit the higher price it matters not 
what an article may have cost a merchant, he will re- 
quire the higher price; so that the price by which 
labor's products are admitted into the market and 
the price through which they are restored again to 
the people are not bound together by even so much 
as moral obligation. But in the economy of Jesus 
Christ these two prices are as intimately associated 
as though cast in a single mold; the price which a 
purchaser must pay will largely depend on the cost 
of production, the cost of labor being the principal 
item to be considered. 

I know thy works, and where thou 
dwellest, even where Satan's seat is: and 
thou holdest fast my name, and hast not 
denied my faith, even in those days wherein 
Antipas was my faithful martyr, who was 
slain among you, where Satan dwelleth. 
(Rev. 2. 13.) 

Christ's ambition reaches as high as Satan's seat, be- 
cause from that advantageous position the reins of 
government will be in* His hands. It is within the 
providence of the Revelation to locate the real seat 
of government and to declare that although Christ's 
ascension to the throne or seat of earthly power will 
be made in obscurity, just as Satan reigns in obscurity, 
it will be none the less real. 

185 



s 



THE SCIENCE OF CHRISTIAN ECONOMY 

And thou holdest fast my name, 

The name is the means by which each individual is 
distinguished from all others of his kind. If a name 
be familiar there is at once awakened to recollection 
a character, a chain of circumstances, and deeds con- 
cerning that name. There is inseparately associated 
with Christ's name the idea of the world's redemp- 
tion, yet all that this implies would have been lost 
had not the early Christians held fast His name. And 
recognizing His obligation, Christ presents to the 
church of Pergamos the fourth of these His priceless 
promises to His people, which is the promise of In- 
dividuality. To hold fast the name is to hold the 
name sacred. There are few characters with whom 
an intimate acquaintance will not reveal defects; yet 
true love throws about people the mantel of charity 
and shields them from exposure to criticism because 
of those flaws. 

and hast not denied my faith, 

To repudiate that for which Christ stood was to dis- 
rupt the relations and thereby weaken His cause. 
Loyalty means support both by word and deed. Yet 
the test of human relation is not in their establish- 
ment, but in J;heir endurance; and that which will 
prove the enduring quality of the faith of Jesus is 
its mutual advantage. It meant much for the per- 
petuation of the faith of Jesus that the church of 
Pergamos had held fast His name and had not denied 
His faith, yet the practical advantage to the world 
which now appears because of their faith, seems in- 
finitely greater. * 

and hast not denied my faith, even in 
those days wherein Antipas was my faithful 
martyr, who was slain among you, where 
Satan dwelleth. 

The path of the early Christian church was red with 
the blood of the martyrs ; and the establishment of 
His political kingdom may again call for martyrs, for 
the scope of His power will include both church and 

186 



INDIVIDUALITY 

state, and the ideals of His sacred institutions are to 
be realized in practical application. However, this 
does not necessarily mean the union of church and 
state into one organization. 

But I have a few things against thee, be- 
cause thou hast there them that hold the doc- 
trine of Balaam, who taught Balak to cast 
a stumblingblock before the children of Is- 
rael, to eat things sacrificed unto idols, and 
to commit fornication. (Rev. 2. 14.) 

So hast thou also them that hold the doc- 
trine of the Nicolaitans, which thing I hate. 
(Rev. 2. 15.) 

Christ, the advocate of the only true doctrine, will 
not tolerate any form of false theory or imitation 
which threatens to invade the land which He has re- 
claimed ; His relations with His people are sacred and 
will not admit rivals. 

Repent; or else I will come unto thee 
quickly, and will fight against them with the 
sword of my mouth. (Rev. 2. 16.) 

He that hath an ear, let him hear what 
the Spirit saith unto the churches ; To him 
that overcometh will I give to eat of the 
hidden manna, and will give him a white 
stone, and in the stone a new name written, 
which no man knoweth saveth he that re- 
ceiveth it. (Rev. 2. 17.) 

Although these sacred promises are extended to his 
people, they are nevertheless intended for the benefit 
of the general public; "He that hath an ear" includes 
everyone. Manna was the bread that came down from 
heaven daily. Moses was commanded to take a cer- 
tain portion of this manna and put it in a golden pot 
and place the pot within the ark of the testimony. In 
the ark of the testimony Moses was also commanded 
to place the tables of the covenant upon which were 
written the ten commandments. The ten command- 
ments were a part of the Mosaic Law; this pot of 

187 



THE SCIENCE OE CHRISTIAN ECONOMY 

manna was therefore that hidden manna to which 
Christ referred. / will give to eat of the hidden 
manna, which is to say that "To him that overcometh, 
I guarantee that his daily sustenance shall be securely 
hidden within the law." Anything that is hidden is 
not easily discovered, and therefore not easily de- 
stroyed. We have seen how the seeds and roots have 
preserved life by being hidden within the earth during 
the unfavorable season, and it is because of this hid- 
den life that regeneration of the earth's vegetation 
is made possible. By reason of the law which guar- 
antees to every man his rightful equity in the market, 
man's daily sustenance is securely hidden within the 
law, and by this law also every man's individual pos- 
sessions are protected from the hand of the despoiler 
that one man shall not encroach upon the rightful 
sphere of another to destroy his life, liberty, or in- 
dividuality. 

By the principle in political economy, which re- 
quires the preservation of every man's equity in the 
market, the law of immortality, the continuous life 
which is the everlasting life is discovered. The prom- 
ise to the church of Pergamos is the promise of In- 
dividuality. Now the law of individuality works out 
in all nature; naturalists tell us that no two leaves 
on the same tree are exactly alike. And can we 
imagine what a disadvantage it would be if every 
member of the race were exactly like every other 
member of the race, that no man should possess any 
distinguishing features from those of any other man? 
We cannot imagine anything of the like. Yet there 
is a sense in which men do sometimes lose this val- 
uable possession of individuality. 

The promise of individuality is couched in the fol- 
lowing terms: 

INDIVIDUALITY 

I will give him a white stone, and in the 
stone, a new name, written, which no man 
knoweth saving he that receiveth it. 
Now let us analyze this promise. White is the color 

1 88 



INDIVIDUALITY 

into which all other colors blend; it is therefore the 
harmonious color; it signifies harmony. The law 
which Jesus Christ came to fulfill is the law which 
promotes harmony between the various elements of 
industrial and commercial life, which brings every 
individual member of the race, who will perform 
faithfully the duties which belong to him, into har- 
monious relations with the great organic body. 
"Stone" is a concrete, earth, or mineral substance; 
"concrete" means separate particles united in growth 
into one mass. Now a stone, such as one might im- 
agine this stone to be, is a small pebble detached at 
some time or other from a larger body. The idea is, 
that during the process of growth, or industrial de- 
velopment, the law provides that though bondage is 
man's first condition, there shall be at the proper time 
a release from that condition. A nation is composed 
of its individual members ; the final aim and end of 
this law is to relax the cords that have bound men 
together and make each man separate and distinct 
from the great common body, a free man. 

and in the stone, a new name, written, 

With the birth of every child there is born into the 
world a new personality ; he may be of the same flesh 
and blood as his parents, yet he bears in his body all 
the marks of distinction; and so with the new birth 
provided for by Christ's law, there comes the new 
name or individual. A man's name is given to him 
for the purpose of individualizing him, so he shall be 
identified from all others ; for this reason this promise 
is understood to be the promise of individuality. 
Numerous examples might be sighted to prove that 
in the struggle for existence men have lost their in- 
dividuality ; they have lost their names and have be- 
come merged into the family of their masters and 
have become identified by his name and as his prop- 
erty. Someone has said that a slave is one who has 
lost the power of resistance; he has become so hope- 
lessly entangled in the infinitesimal threads of en- 
vironment that he has no power to extricate himself. 

189 



THE SCIENCE OF CHRISTIAN ECONOMY 

Christ's law provides that in the final adjustment of 
economic relations individuality shall be restored 
again, sealed from intrusion. 

which no man knoweth saving he that re- 
ceiveth it. 

It is the purpose of this law to protect the individu- 
ality of the race so that it becomes a sacred inher- 
itance, that each man shall come forth from the in- 
dustrial struggle endowed with all the prerogatives 
of a free man, whose personality is so sacred to him- 
self that none dare to encroach upon his rights or 
pry into his affairs. 

a new name, written, 

A child will sometimes take a pencil and cover a page 
with meaningless scrawls, but there is nothing in 
them to convey an intelligent idea. To write is to 
produce an intelligent design ; a rational purpose is 
the end of Christ's law. 

And unto the angel of the church in Thya- 
tira write : These things saith the Son of 
God, who hath his eyes like unto a flame of 
fire, and his feet like unto fine brass. (Rev. 
2. 18.) 
As it is the law which legitimates offspring, so 
Christ's claim to being the Son of God is acquired 
through a legal process. But Christ is also the Son 
of God in another sense. The Mosaic Law is the 
law by which there may be established a line of liv- 
ing descent through industrial organism by reason of 
each man's equity in the market ; and since Christ was 
the first man to recognize the life-giving power of 
the Mosaic Law, He became through the law the first 
begotten of the dead, for the Mosaic Law was given 
during the dead age. But since the Mosaic Law 
makes a provision for a new national birth, why were 
not the Jews the first begotten of the dead ? Be- 
cause, while it is true that the Jews were obedient 
to that law, the law availed them nothing because they 
were unconscious of its meaning, the law was im- 

190 



INDIVIDUALITY 

posed upon them, as it were. It is only when the 
significance of these principles is recognized and ap- 
plied to the industrial situation that the line of a liv- 
ing race is established through industrial organism. 
But regeneration . implies parentage as well as off- 
spring; through the law of national regeneration 
which Christ proclaims and for which He stands, 
He becomes the progenitor of a living race. The 
Jews lost their nationality; the principles of Christ's 
kingdom are eternal. 

Who hath his eyes like a flame of fire, 
and his feet like unto fine brass. 

As previously stated, the first part of the clause re- 
fers to the discerning power of the mind, the faculty 
of reason which, like a searchlight, illumines the path 
before one that he may ascertain results ; and the last 
part of the clause refers to the brazen altar of sacri- 
fice. And it was no accident that the first part pre- 
ceded the last part, for before the human mind can 
awaken to the noble purpose of making life a willing 
sacrifice to any cause, it must first catch the vision 
of the reward which lies at the end of the race, and 
having sensed the achievement keeps the eye unfal- 
tering upon the goal, even though it leads to a tragic 
end. The sacrifice which was made on Mount Cal- 
vary for the sin of the world was not the result of 
blind impulse; the Man Who made that sacrifice did 
so with the full knowledge of consequence. The dis- 
cerning power of His mind comprehended not only 
Calvary, but sweeping the compass of ages foresaw 
a universal empire awaiting Him. "Put up thy sword 
into the sheath," he commanded Peter; His aspira- 
tions to kingly powers must not be endangered by 
shortsighted impulse, and that such were His aspira- 
tions is no mistake, for He declared Himself "Prince 
of the kings of the earth," and as such the legitimate 
heir to their thrones. Are not these the words of a 
man who aspires to political power? And His flam- 
ing eyes foresaw that with His feet shod with the 
fine brass of Calvary's sacrifice they would safely 

191 



THE SCIENCE OF CHRISTIAN ECONOMY 

convey Him across the dissolution of the ages to His 
coveted reward. Great as was His personal interest, 
He recognized that His service to the race was in- 
finitely greater; for which reason He consented to 
drink the cup which His Father gave Him that through 
His blood the sin of the world might be remitted. 

I know thy works, and charity, and serv- 
ice, and faith, and thy patience, and thy 
works ; and the last to be more than the first. 
(Rev. 2. 19.) 

These are the Christian implements; works, charity, 
service, faith, patience, works. It will be remembered 
that there were certain implements used in the sacri- 
fices ; there was the brazen altar, with its pans to re- 
ceive the ashes, its shovels, basins, flesh-hooks, and 
firepans ; these were the implements of sacrifice. Be- 
fore man can accomplish much along industrial lines 
he must have the implements of production, and as 
all service is a sacrifice the implements of production 
may be termed the implements of sacrifice. Some 
political economists have said that the implements of 
production represent stored labor, because it requires 
labor to make the implements ; and the man who toils 
must use these implements to assist in the accom- 
plishment of the great task of supplying the market. 
Christ says, "I know your works, your implements." 
Charity is a disposition to put the best possible con- 
struction on the words and actions of others; it is 
love, good-will, friendship ; charity implies an atti- 
tude of spirit one assumes toward others. Every man 
who enlists under the banners of Jesus Christ is called 
to service ; and it is a significant fact that the indus- 
trial arrangement of the world is such that it is quite 
impossible for any man to serve himself alone, to 
provide the many things which the civilized condition 
requires without at the same time serving others. 
Whether he likes it or not, man is necessarily obliged 
to co-operate with fellowman in the pursuit of indus- 
try. Darwin says, in substance, that the spirit which 
every man, by the laws of physical being, is com- 

192 



THE CHRISTIAN IMPLEMENTS 

pelled to assume towards others in the struggle for 
existence, is to trample them under foot and take 
away those things upon which they depend for sus- 
tenance; "the survival of the fittest." But thanks be 
to God, the Great Nazarene has promulgated a dif- 
ferent doctrine, for He declares that man's attitude 
towards his fellowman should be one of charity,. love, 
a disposition to succor and assist those with whom 
he must travel down the pathway of life. And when 
the assertion is made that Christ's attitude is the cor- 
rect attitude, it is done so from the standpoint that 
His attitude is eminently the most practical to all con- 
cerned. Life on this planet, the seasons, as well as 
the days and nights, are the result of the attitude of 
the earth towards the sun ; were it not for the change 
from the unfavorable to the favorable attitude there 
would be no summer and there would be no day, and 
in consequence there would be no life. So the atti- 
tude which the two great industrial classes maintain 
toward each other produces the dead or the living 
age. It is the lot of most men — and should be of all 
men— that they are born to the services of their fel- 
lowmen. God speed the day when human institutions 
will be so wisely adjusted that men will understand 
that they best serve themselves who serve their coun- 
try well, and that the highest compliment that can 
be paid to any man in any capacity of life is that he 
be recognized as a faithful servant. 

Faith is the element of the human mind which 
makes it possible for one to fix his eyes upon the goal 
and allow no obstacle to obstruct his vision until he 
holds the coveted prize within his grasp. But there 
is such a thing as blind faith ; faith without the ele- 
ment of reason. Reason assists in the effort to dis- 
cern the future that man's energies may be concen- 
trated along right lines such as will inevitably bring 
him to success. One who exercises faith without 
reason may do so fervently; and Christ said, "Blessed 
are they that have not seen and yet have believed" 
(John 20. 29) ; but he may find at the end of the race 
naught but bitter disappointment. 
13 193 



THE SCIENCE OF CHRISTIAN ECONOMY 

Patience makes endurance possible in the lapse of 
time between the sowing of the seed and the gathering 
in of the harvest. It is a weakness of human nature 
often to become impatient for results, and to^give way 
to discouragement and so lose the reward for want 
of persistency. 

And thy zvorks. It was not a useless repetition of 
words that in referring to the Christian virtues 
"works" was repeated, again. For it has been seen 
that the implement of production, which is stored 
labor, is something different from the exercise of 
those physical energies necessary to production. / 
know thy works, the implements ; and thy works, 
physical exertion. The church in Thyatira had 
grown impatient for results. 

Notwithstanding I have a few things 
against thee, because thou sufferest that 
woman Jezebel, which calleth herself a 
prophetess, to teach and to seduce my serv- 
ants to commit fornication, and to eat things 
sacrificed unto idols. (Rev. 2. 20.) 

And I gave her space to repent of her 
fornication: and she repented not. (Rev. 
2. 21.) 

Behold, I will cast her into a bed, and 
them that commit adultery with her, into 
great tribulation, except they repent of their 
deeds. (Rev. 2. 22.) 

And I will kill her children with death, 
and all the churches shall know that I am 
he which searcheth the reins and hearts, and 
I will give unto every one of you according 
to your works. (Rev. 2. 23.) 

Every element in nature has its legitimate use ; and 
when put to the purpose for which it was intended, it 
alleviates pain, ministers to man's needs, and pro- 
longs his life. Yet when these same elements, water, 
air, fire, for example, overreach the boundary of 
man's control, they may result in intense suffering 

194 



TO THYATIRA" 

and become often destructive to life. And so it is 
with human relations ; there are right relations and 
there are wrong relations between man and fellow- 
man : and the only chart or compass which man has 
to guide him is the effect of those relations on his 
own life and conscience, and on those of his fellow- 
man. 

Therefore a sin is a sin, not because it is contrary 
to the law, but because it is damaging or disastrous 
in result to man or fellowman. Being Himself the 
advocate of right conduct, Jesus must express His 
relentless opposition to all forms of vice. It many 
times happens that having acquired the right habits 
of thought and action, the mind may be perverted 
through contact with evil influences until it loses the 
power to discern between right and wrong. Fearful 
of some such result, Jesus unsparingly condemns the 
recognition of idols, or false religious worship, and 
the association of the sex without the marriage con- 
tract, both of which effect a disadvantage to man's 
common interest, and are therefore disastrous to 
moral standards. 

And I gave her space to repent and she re- 
pented not. 
After the poison of moral degeneracy has taken hold 
on the mind, nothing but true repentance will trans- 
form the character and restore it to the normal con- 
dition again; repentance is therefore one of the fun- 
damental principles of Christian doctrine. 

• Behold, I will cast her into a bed, 

Which is to say, "I will put her to sleep." To sleep 
is to lose consciousness: the result of wrong conduct 
or sin is always to pervert and numb the moral senses. 
If persistent in sin, man loses the power of moral 
discernment ; he loses moral consciousness ; he goes 
to sleep. 

and them that commit adultery with her 
into great tribulation. 

The moral law forbids the propagation of the race 

195 



THE SCIENCE OF CHRISTIAN ECONOMY 

without the marriage contract, the object of which 
is to bind both parents to the mutual protection of 
offspring ; this sacred duty does not rest upon one 
parent alone, but upon both. To establish relations 
without the marriage contract is a crime, because it 
works an injury to offspring in that they are deprived 
of proper parental protection, not only financially, but 
through the loss of personal contact necessary to mold 
character. 

I will kill her children with death. 

The illegitimate child is not a lawful heir; he has no 
legal claim on his father's possessions. Now a man's 
possessions are those things which he depends upon 
to sustain his life, so that the illegitimate child is 
legally dead ; since without the^ means of support 
death would actually ensue. Children born of par- 
ents previously united in holy wedlock are recog- 
nized as legitimate offspring and heirs to their 
fathers' estates, and are therefore living children. 

I will kill her children with death. • 

The Mosaic Law also required a national marriage 
ceremony, by the provisions of which the individual 
members of the race who were born anew through 
industrial travail were made legal heirs to the na- 
tional possessions. It is as much the moral duty of 
one generation to protect the legal right and posses- 
sions of the succeeding generations as it is the par- 
ental duty to protect the natural offspring. This 
duty the Mosaic Law takes into account and pro- 
vides against death. 

and all the people shall know that I am 
he which searcheth the reins and hearts. 

The reins are the lines of government by which means 
man acquires control of the beast. With the true 
interpretation of The Revelation the world shall 
know that Christ, and He alone, has solved the prob- 
lem of real governmental control ; that right, not 
might, shall rule in the affairs of men. The heart is 

196 



JUSTICE 

the seat of the motive power; the character is re- 
flected by the spirit which is manifested. If the spirit 
be sanctified by love of country, man will submit to 
be governed by reason, he will submit to control, even 
to the point of self-elimination; but if his heart con- 
tains only the acid of sensual ambition, he is only 
concerned with personal satisfaction. Christ makes 
His appeal to the patriotic spirit that He may thereby 
win consent to guide by His reins. When a man has 
mastered any subject he becomes an authority on 
that subject, and so because of the thoroughness of 
His search Christ speaks with authority : "All the 
people shall know that I am he which searcheth the 
reins arid hearts." 

justice: 

and I will give unto every one of you ac- 
cording to your works. 

This is the promise of justice ; it is the equity to which 
every man who bears his burden is entitled; it is the 
key which unlocks the kingdom of heaven to every 
man who will. 

But unto you I say, and unto the rest in 
Thyatira, as many as have not this doctrine, 
and which have not known the depths of 
Satan, as they speak; I will put upon you 
none other burden. (Rev. 2.24.) 

But that which ye have already, hold fast 
till I come. (Rev. 2. 25.) 

There was not very much that the church of Thya- 
tira could do to bring about the coming kingdom ; its 
principal business was to keep the lamp of faith burn- 
ing; to keep up the line of Christian descent. Christ 
knew that His people could not understand His doc- 
trine which He had so carefully secreted in the Rev- 
elation, for it goes to the bottom of human govern- 
ment; it was given to match and overthrow Satan's 
kingdom: but it was necessary to wait until in the 
fullness of time there should be that advancement in 

197 



THE SCIENCE OF CHRISTIAN ECONOMY 

civilization that would make it possible for the world 
to receive it. Christ saw far down the ages and so 
was thousands of years in advance of His time. But 
such parts as they could understand, hold fast till I 
come. 

AUTHORITY 

And he that overcometh, and keepeth my 
works unto the end, to him will I give power 
over the nations. (Rev. 2. 26.) 

And he shall rule them with a rod of iron : 
as the vessels of a potter, shall they be 
broken to shivers; even as I received of my 
Father. (Rev. 2. 27.) 

This statement suggests an inquiry as to how the 
individual shall have power over the nation of which 
he is a member. What change shall take place in 
governmental supervision after Christ shall appear, 
which shall give to the individual member authority 
to break in pieces that indomitable power known as 
national government? All governmental power re- 
volves around the national resources ; the market is 
the central factor. Every article of merchandise 
found in the warehouse and market comes fresh from 
the hands of toil. To keep the market supplied it 
requires the contributions of thousands upon thou- 
sands of laborers who go forth daily to do battle with 
the forces of nature ; and, weary with the day's strife, 
return in the evening ladened, as it were, with the 
spoils of victory. What induces these men, or what 
drives these men so to exert themselves? It is the 
reward of future sustenance. Since a nation's power 
is centered in its food supply, and since every neces- 
sity in the market is contributed by the many indi- 
vidual laborers, these numerous contributors have a 
right to demand that their government shall protect 
and restore to each man his equity in the market. 
This, then, is that Rod of Iron which shall break the 
power of nations and restore to the individual the 
reward for which he has labored. To break into 
shivers is to break into small pieces, or individual 

198 



AUTHORITY, SECURITY 

pieces: by reason of this, The Inflexible Law of the 
Equal Exchange, the individual is authorized to shat- 
ter the national power as with a rod of iron. Here, 
then, is found that great law which shall give to men 
the power of national regeneration, the new national 
birth; that law which shall sever the tangled threads 
of environment that every man may come forth a 
free man, whose individuality and personal posses- 
sions have been preserved with sacred integrity. 

Excepting in cases of drouth or some other unusual 
circumstance, there never was such a thing as a 
dearth in the market ; there is always -to be found 
an unfailing supply in the market. The trouble in 
supplying all with plenty is not in the scarcity of pro- 
vision, but in the limited power of the people to com- 
pel a restoration from the market. 

Even as I received of my Father. 
This is the divine inheritance by which men are made 
heirs of God and joint heirs with Jesus Christ. 

SECURITY 

And I will give him the morning star. 

(Rev. 2.28.) 
It has been affirmed that the stars are symbolical of 
Christ's promises to His people ; but promises are 
sometimes broken. All through the long night when 
the earth is mantled in darkness, out of the heavens 
a million glittering stars flash forth the assurance that 
order is the law of the universe and that therefore 
the sun will rise at the appointed time. Were it not 
that man becomes accustomed to the orderly course 
of nature, he might well wonder, as he keeps his 
weary vigil, if morning will ever come. But when 
the morning star appears all doubt and fear vanishes 
in the assurance of the coming day and he rests se- 
cure in the promise. The morning star signifies 
security. 

He that hath an ear, let him hear what 

the Spirit saith unto the churches. (Rev. 

2.29.) 

199 



THIRD CHAPTER 

HONOR 

And unto the angel of the church of Sar- 
dis write: These things saith he that hath 
the seven Spirits of God and the seven stars ; 
(Rev. 3. 1.) 

IT has been found that the stars are the promises; 
and although there were in fact twelve promises, 
the number seven is used because it expresses 
completeness, a complete period or cycle of time. 
With the break of day a new cycle of time begins. 
The Seven Spirits briefly are : Life ; Labor ; Exchange ; 
Death or Progression; Faith; Hope or Justice; and 
Redemption or Attainment. These subjects will be 
taken up in their proper place and respective order ; it 
is sufficient for the present to keep them in memory. 

I know thy works, that thou hast a name, 
that thou livest, and are dead. (Rev. 3. 1, 
con'd.) 

Be watchful, and strengthen the things 
which remain, that are ready to die; for I 
have not found thy works perfect before 
God. (Rev. 3.2.) 

The church of Sardis had somehow failed to take 
hold on life ; animation had all but fled. Christ warns 
them to "Be watchful ;" see that your mental faculties 
are all awake and active : use your reason. "Reason 
is the light of the mind." Strengthen the things which 
remain, that are ready to die. The vigor of life is 
called strength ; the flame of life had burnt low ; care 
was to be taken or the faint spark would flicker out. 

for I have not found thy works perfect 
before God. 

200 



HONOR 

Christ's aim was to reach perfection; nothing short 
of that high mark was acceptable ; and such is the 
tendency of all animated forms of life, to progress 
from the lower to the higher and more perfect state. 
Remember therefore how thou hast re- 
ceived and heard, and hold fast, and repent. 
(Rev. 3. 3.) 
All of these are necessary to progress. Man does not 
himself originate the laws and conditions of his ex- 
istence; he receives them from the Creator; he hears 
them from his elders and in time he comprehends 
them ; therefore he is charged to retain them. Hold 
fast. And persistently correct the mistakes; leave 
them behind and persevere; such is the fruit of re- 
pentance. Get busy and exercise your faculties, 
watch. 

If therefore thou shalt not watch, I will 
come on thee as a thief, and thou shalt not _ 
know what hour I will come upon thee. 
(Rev. 3.3., con'd.) 
The thief comes upon the unsuspecting without warn- 
ing, to steal away his possessions. Many men fail to 
retain their rightful possessions because they have 
not discerned the fact that these possessions are be- 
ing filched from them through stealthful business 
methods; while they have been asleep the thief has 
entered; hence this warning, Be watchful. For 
Christ Himself will come as a thief, He will employ 
like stealthful methods to take away from men those 
possessions illegally won. 

Thou hast a few names even in Sardis 
which have not defiled their garments; and 
they shall walk with me in white, for they 
are worthy. (Rev. 3.4.) 
There is no doubt that the animal kingdom, domi- 
nated by the instinct of opposition, is as much a part 
of God's creation as are the starry heavens where the 
illuminating bodies move in obedience to the law of 
order ; nevertheless the law of opposition or brute 
force is the law of moral depravity. White is the 

201 



THE SCIENCE OF CHRISTIAN ECONOMY 

color that denotes harmony; to walk with a person 
is to move the body in harmony with another. They 
shall walk in unison with Jesus. Christ advocated 
Harmonious Accord or order, which is the supreme 
law of the starry heavens. To move in opposition is 
to walk with defiled garments, because the impact of 
opposing forces is always destructive to one or both ; 
this is true whether the opposing bodies are out in 
the limitless boundaries of space or in the business 
institutions of men. Discord means defiled garments, 
and finally bloodshed and anarchy. The promise to 
the church of Sardis is the promise of Honor. 

He that overcometh, the same shall be 
clothed in white raiment ; and I will not blot 
out his name out of the book of life, but I 
will confess his name before my Father and 
before his angels. (Rev. 3. 5.) 

White not only symbolizes harmony, but also pur- 
ity of character; to blot out the name is to destroy 
character, that which individualizes one apart from 
all others. The book of life has reference to the 
story of man's deeds, relative either to the propaga- 
tion of the race or to industrial enterprise, both of 
which promote life. To blot out the name is to cover 
it with ignominy so that one loses the honor of per- 
sonal distinction. It often happens that a fallen 
woman leaves the scenes of her childhood and early 
youth. That her real identity may not be known she 
changes her name, and so disguised may live in open 
shame. In the filthy tide of sin her true individuality 
has been lost; her character and honor have been 
blotted out. Perhaps she has been deceived and be- 
trayed by a false lover who has refused to confess 
his obligations and so has ruined her respectable sta- 
tion. And being without legal protection she has re- 
nounced motherhood. But the moral law declares 
that though he is guilty, she is equally guilty in that, 
until her honor was protected, she should have re- 
mained obdurate ; she should have overcome. The 
obligations that pertain to motherhood cannot be vio-. 

202 



RELIABILITY 

lated with impunity. Offspring must be protected at 
whatever cost. But the economic obligations of par- 
enthood are equally as binding, and resting generally 
upon the male sex, they involve his honor. Any and 
all those tendencies which lead to the obliteration of 
individuality, to slavery and degradation, Christ de- 
clares, should be resisted until they are eradicated. 
To those who have such moral courage Christ prom- 
ises to shield their names, to vouch for their char- 
acters and admit them as honored members into the 
higher family circle,) 

He that hath an ear, let him hear what 
the Spirit saith unto the churches. (Rev. 
3-6.) 

REUABIUTY 

And to the angel of the church in Phila- 
delphia write: These things saith he that is 
holy, he that is true, he that hath the key of 
David, he that openeth, and no man shut- 
teth; and shutteth, and no man openeth. 
(Rev. 3. 7.) 

The words "holy" and "true" need but to be an- 
alyzed to be understood. Against the diseased con- 
dition of moral degeneracy Christ presents the holy 
or healthy state; against the background of black de- 
ceit, Christ presents the pure white raiment of faith- 
fulness and truth. David was the king of the chosen 
race; to have the key is to have the right of posses- 
sion, and so Christ declares the throne of David His 
rightful possession. Redemption is the open portal 
through which men enter into the life everlasting, 
economically speaking. When the law of redemp- 
tion is in force the door of equal opportunity to all 
will at all times be open ; without this law the door is 
forever closed to the vastly larger number of the race. 
This is but a simple statement in economic law, and 
because Christ stands for this law, He it is who 
openeth and no man shutteth, and shutteth and no 
man openeth. 

203 



THE SCIENCE OF CHRISTIAN ECONOMY 

I know thy works ; behold, I have set be- 
fore thee an open door, and no man can shut 
it: for thou hast a little strength, and hast 
kept my words, and hast not denied my 
name. (Rev. 3. 8.) 

Through Christ the open door of equal opportunity 
to all will at all times be open, if man will but exer- 
cise moral courage, keep Christ's word sacred, and 
not deny His name. 

Behold, I will make them of the syna- 
gogue of Satan, which say they are Jews, 
and are not, but do lie; Behold, I will make . 
them to come and worship before thy feet, 
and to know that I have loved thee, (Rev. 
3.90. 
A synagogue is a house, or place of worship; there 
is that instinct in human nature which exalts the 
object of man's highest ideals and makes of this a 
place of worship. The Jews were the chosen peo- 
ple of God; it was very necessary that Christ should 
exalt His house, because it was through His race that 
all the nations of the earth should be blest. To wor- 
ship is to bow before, or to become obedient unto. 
Christ proposes to make His ideal or His religion that 
before which every knee will bow and every tongue 
confess. 

Because thou hast kept the word of my 
patience, I also will keep thee from the hour 
of temptation, which shall come upon all the 
world, to try them that dwell upon the earth. 
(Rev. 3. 10.) 

Here arises the inquiry as to what is temptation. 
Temptation is the sensual desire to appropriate those 
necessities or luxuries of life which are not right- 
fully one's own. The distinction between lawful and 
unlawful possessions is very sharply drawn. Accord- 
ing to this law, no man has a legal right to appropriate 
to his personal use a larger portion of this world's 
goods than the value of his contribution to the mar- 

204 



RELIABILITY 

ket entitles him. They who recognize this law and 
are willing to abide by it will be saved from the hour 
of temptation which shall come upon all the world 
to try them. Herein is the distinction drawn between 
the true followers of Christ and those who profess to 
belong to the chosen, but are in fact of the house of 
Satan. 

Man is not as stone; the life which tingles in his 
veins is the result of the indulgence of his sensual 
appetite; temptation comes because of the awaken- 
ing of moral conscience. The animal which has no 
reason knows nothing of temptation; he devours 
without compunction, and is stayed only by his su- 
perior in physical strength or by the satisfaction of 
his hunger. Temptation follows the attempt to check 
the reasonable demands of nature necessary to main- 
tenance or it arises because of an awakened con- 
science, warning one that the things he desires are 
not lawfully his own. But there is a sphere in which 
every man may move, which will afford ample op- 
portunity for the satisfaction of every reasonable 
demand of life, without encroaching upon the proper 
limitations of others. By assuming the responsi- 
bility of that honorable compact which protects the 
co-partner in the life struggle in the enjoyment of 
those sacred possessions, Liberty, Individuality, and 
Mutual Honor, guaranteed by Christ's law, man may 
partake and still be clothed with the white raiment 
of social chastity. 

Because thou hast kept the word of my 
patience, I also will keep thee from the hour 
of temptation. 

Patience, as we have seen, always has reference 
to a period of time. There would elapse a period of 
time before Christ's second coming in which, because 
their faith had not been violated, he would keep them 
from the hour of temptation which will come upon 
all the world. It is to show that just preceding 
Christ's second appearing, there will come a great 
moral awakening and that after that time temptation 

205 



THE SCIENCE OF CHRISTIAN ECONOMY 

will assert itself. The struggle to overcome existing 
conditions, to transform the institutions of men so 
that they shall conform to the higher ideals, will in- 
evitably precipitate the Great Temptation. But those 
who, in faithfulness to their own convictions and 
without wavering, support the cause of Christ, shall 
be saved from the hour of temptation, which shall 
involve the whole world. 

Behold, I come quickly : hold that fast 
which thou hast, that no man take thy 
crown. (Rev. 3. n.) 
And here, one who has not a clear understanding of 
the Revelation, will pause and wonder how, since 
Jesus has promised to give the crown as the reward 
''to him that overcometh," any mere man could 
thwart the will of the Almighty and take the reward 
that belonged to another? But since we know that 
liberty is the golden crown of life, it will be readily 
understood why this warning was given, for the strug- 
gle of the ages has been the struggle for liberty. Many 
people, having once enjoyed the blessings of liberty, 
have awakened to find that this priceless possession 
has in some mysterious way slipped from their grasp. 
Hold that fast. There are those who believe that it 
is Christian to be suppliant, but Christ commands 
that every man shall maintain his rightful station in 
the struggle; that no man take thy crown. God de- 
crees that every man who will put himself within the 
protection of His law shall have liberty; all down 
the ages just in proportion as men have had power 
to encroach upon the rightful sphere of others ; in 
that measure have they been able to appropriate the 
reward of others and steal the crown of liberty from 
the brow of f ellowmen ; but here we are commanded 
to contend for that which is rightfully our own. 

Him that overcometh will I make a pillar 
in the temple of my God, and he shall go no 
more out : and I will write upon him the 
name of my God, and the name of the city 
of my God, which is new Jerusalem, which 
206 



KNOWLEDGE 

cometh down out of heaven from my God: 
and I will write upon him my new name. 
(Rev. 3. 12.) 

A pillar is a firm, upright, isolated support for a 
superstructure. To be isolated means to stand alone; 
a superstructure is an edifice raised on a foundation. 
A pillar in the temple denotes responsibility of char- 
acter, steadfastness, Reliability, which is the second 
promise to the church of Philadelphia. There is 
probably no trait which renders human character 
more defective than that of being unreliable. There 
are those upon whom it is impossible to place any 
dependency; they are like the shifting sands which 
change place with every wind that blows. Such peo- 
ple lack stability of character. It is such as they who 
are liable to desert their families, and refuse to be- 
come a pillar of support in the plan of the great Cre- 
ator. Christ promises to endow His people with the 
decision of character, which strengthens them to 
stand upright in the discharge of those sacred obli- 
gations which human environment imposes; and he 
shall go no more out; he shall be firm and immovable. 

KNOWLEDGE 

And I will write upon him the name of 
my God. 

It has been said that to write is to make an intelligent 
design, an intelligent impression ; the name is that by 
which personality is distinguished; Jesus proposes to 
give to the world an intelligent impression, or the 
knowledge of the personality of God. 

There are those who profess to believe that all the 
phenomena of nature came to be what they are 
through evolution; the intelligent purpose which is 
everywhere written large in nature is not, to them, 
a proof of a personal Creator. We may admire the 
imperishable structure or the marvelous expression 
of human imagination in some grand masterpiece of 
art, while the name of him who wrought with such 
skill may be forgotten and his personality lost. The 

207 



THE SCIENCE OF CHRISTIAN ECONOMY 

vast expanse of the universe, its incomprehensible 
greatness, its planetary systems moving with more 
infinite accuracy than any timepiece ever invented, 
all reflect the personality of God, and yet with many 
the existence of an Intelligent Personality distinct 
from His handiwork still remains a question. "I will 
give to the world the knowledge of the personality 
of God." 

and the name of the city of my God, which 
is new Jerusalem, which cometh down out 
of heaven from my God. 

A city is a collective people united by law into a 
legal body; to write upon him the name of the city 
of God is to imprint upon his mind the knowledge 
of those laws which bear the stamp of the individu- 
ality of God, so that man shall recognize these laws 
to be of divine origin. Which is New Jerusalem. 
Jerusalem was the city wherein God chose to place 
His name (Deut. 16.5,6), where he manifested His 
personal presence. The cloud which hung over the 
mercy seat symbolized God's visible manifestation. 
As the illuminating bodies reveal the personality of 
God through natural law, so, through that marvelous 
symbol of economic law, God will reveal to the world 
His individuality. Written large across every page 
of the Mosaic Law is that word nsw, because the 
peculiar feature which distinguishes it from every 
other legal code is its power to work out national 
regeneration. As a seed in the fertile soil it has 
passed through the process necessary for the decay 
of the outer symbolical shell and is found applicable 
to the practical affairs of men. In this state it reflects 
the personality of God and provides the plan by 
which the city is made new. 

which cometh down out of heaven from 
my God: 

All light by which the earth is illuminated comes 
down out of the heavens, and it is because of this 
light that the location of the illuminating body is re- 

208 



KNOWLEDGE 

vealed. Man does not go up fo this new Jerusalem, 
as is commonly taught and believed, but by reason 
of its light and power which streams down to us, 
God's location is revealed, His presence shall be seen 
moving in the affairs of men. 

and I will write upon him my new name. 

Jesus will inscribe upon the tablets of man's memory 
the peculiar feature which distinguishes Him from 
all others whose names are written in history. And 
how very frequently that word "new" appears in con- 
nection with the works of God. That Jesus has a 
new name indicates that He also is subject to the 
same law which He makes common to all the race. 
Jesus has been called the "Son of God," "the Lamb 
of God," "The Prince of Peace," and many other 
titles. But what is the new name, the name which 
has never been heard in connection with Jesus or His 
mission, but which of all others is most applicable to 
Him? Since by the restoration to every man of his 
just reward the chains of bondage are severed, it is 
clear that redemption is the law of liberty. And 
since it is redemption for which the name of Jesus 
stands preeminent, Christ's new name, His true name, 
therefore, is "Jesus Christ, the Divine Emancipator." 
The struggle of the ages has been the struggle for 
liberty, - but it now appears that the consummation 
of the ages is to be realized in Him. The promise 
of Knowledge resolves itself into the following state- 
ment: "I will give to the world the knowledge of 
the personality of tk>d, the knowledge of the Science 
of Government and the knowledge of the right course 
to liberty." 

He that hath an ear, let him hear what 
the Spirit saith unto the churches. (Rev. 
3- I3-) 

And unto the angel of the church of the 
Laodiceans write: These things saith the 
Amen, the faithful and true witness, the be- 
ginning of the creation of God. (Rev. 3. 14.) 
14 209 



THE SCIENCE OF CHRISTIAN ECONOMY 

Amen signifies the final word. During all the years 
of the Christian dispensation there has been much 
speculation as to the doctrines of Jesus; but when 
the book of the Revelation, which is Christ's own 
book, containing the doctrines which God Gave Unto 
Him, is set forth in its true light, it should prove the 
quietus of all creed controversy; its decisions should 
be final. 

the faithful and. true witness. 

A witness stands between opposing parties; if he 
is a* man of honor he will give a true testimony, re- 
gardless of which side his evidence favors. Jesus 
proposes to render an impartial testimony between 
the contending forces of industrial strife: for the 
benefit of opposing forces, and that the ends of jus- 
tice may be served Jesus submits an impartial testi- 
mony; He is the faithful witness. 

the beginning of the creation of God; 

From the very beginning of the creation, God de- 
creed that the race should be blessed with the abun- 
dance of life, a life in the midst of plenty. When 
we see the generous provision which nature affords, 
who can doubt it? And since Christ, by His plan 
of distribution, becomes the life giver, He is there- 
fore the Beginning of the creation of God. "Come 
ye, blessed of my Father, inherit the kingdom pre- 
pared for you from the foundation of the world." 

I know thy works, that thou art neither 
cold nor hot : I would that thou wert cold or 
hot. (Rev. 3. 15.) 

So then because thou art lukewarm and 
neither cold nor hot, I will spew thee out of 
my mouth. (Rev. 3. 16.) 

The Laodiceans lacked the decision of purpose which 
brings results ; an aimless life is always a fruitless 
life. Fruitfulness is the culmination of previous 
preparation, during which time the latent energies are 
being stored. A life without decision of purpose is 
like fruit without taste — fit only to be discarded. 

210 



KNOWLEDGE 

Because thou sayest, I am rich and in- 
creased with goods and have need of noth- 
ing : and knowest not that thou art wretched, 
and miserable, and poor, and blind, and 
naked. (Rev. 3. 17.) 

Jesus said to the church of the Laodiceans, "You 
do not know that you are being deceived; you cannot 
see that you are at discord with God's laws; you do 
not realize that you are not what you profess to be, 
and therefore I pity you, because I perceive that you 
are wretched, and miserable, and poor, and blind, and 
naked." The people of this church were rich and in- 
different and were therefore without the stimulus to 
effort that bears results; so Jesus takes advantage of 
their riches to emphasize their poverty. 

I counsel thee to buy of me gold tried in 
the fire, that thou mayest be rich; and white 
raiment, that thou mayest be clothed, and 
that the shame of thy nakedness do not ap- 
pear; and anoint thine eyes with eyesalve, 
that thou mayest see. (Rev. 3. 18.) 

Gold is one of the most precious of metals, and is 
used as a common medium of exchange; it is one of 
th€ heaviest substances known, and quite unalterable 
by heat. Since this is true, why should Christ have 
advised that they buy of Him gold tried in the fire? 
Some fact already mentioned will suffice. In Christ's 
symbolical garb His feet were like fine brass as if 
they burned in a furnace, which is typical of the nat- 
ural law of dissolution which is everywhere in evi- 
dence.- After the harvest is ended, the earth is swept 
with dissolution, as by the hot breath of a furnace. 
The fine brass is a reminder of the brazen altar and 
its sacrifices, a reminder that by the sacrifices of labor 
the granary, the warehouse, and the market are sup- 
plied; man's life is prolonged during the winter 
months and the fete which otherwise would be his 
is overcome. 

I counsel thee to buy of me gold tried in 
the fire. 

211 



THE SCIENCE OF CHRISTIAN ECONOMY 

The fire which Christ referred to was not ordinary 
fire, but the fire of dissolution; which brings us to the 
question of a medium of exchange, asking what is 
its object and proper function? The object of a me- 
dium of exchange is that the bulky articles of mer- 
chandise may be reduced, as it were, to a common 
substance which is not in itself subject to this law of 
decay. True, there "are other reasons; that it is more 
convenient, etc. ; but the point that is of special in- 
terest is the preserving qualities of the medium of 
exchange. Since the ordinary gold is not subject to 
this law of decay, and is unalterable even by fire, why 
is it not the substance eminently suitable for use as 
a medium of exchange? What exception has Christ 
to offer against its use, and what is the composition 
of the "gold" or the medium of exchange which Christ 
has to offer in its stead? 

It will be remembered that Christ's sword is the 
two-edged sword, and that the sword is the price. 
When labor brings its products to the market a price 
is paid for the same ; when labor takes the gold which 
it has received and returns to the market as a pur- 
chaser, there is a price again to be considered. The 
price which labor receives for its time or produce and 
the price which it must pay for the return substance, 
therein is Christ's two-edged sword. 

Attention has been repeatedly directed to what is 
known as the Single and the Double Contract Sys- 
tems of transacting business. Under the double con- 
tract system, which now prevails, when labor brings 
its produce to the market and receives the market 
price for the same, the government, by whose au- 
thority this money has been legalized, recognizes that 
the deal has been completed; labor has delivered the 
goods, a verbal contract has been made as to the price 
and with payment of such amount as has been agreed 
upon the deal is regarded as closed. Such a trans- 
action is considered as a complete business contract. 
But under the single contract system there are the 
two prices to be considered before the transaction is 
completed; the price which labor receives for time or 

212 



GOLD TRIED IN THE FIRE 

products and the price which it must pay for the re- 
turn of an equivalent amount of merchandise. Ac- 
cording to Christ's law, the first price does not redeem 
the obligation or pay the debt; the requirements of 
His law can only be satisfied when there is restored 
to labor an equivalent amount of merchandise to that 
which each laborer has contributed to the market. 
This law requires that the two prices must be so .re- 
lated one to the other, that there shall be a complete 
restoration. The true function and purpose of 
money is to act as a promise of ultimate redemption ; 
and if in the process of exchange a full restoration 
does not take place then the promise is a lie, the gold 
is not pure; it will not bear the test of dissolution. 
What is meant by the equivalent is not value because 
by reason of fluctuation in prices, values may be al- 
ways changing; what is meant is an equivalent ac- 
cording to the average time and labor required to 
produce. 

The two transactions involved in the pecuniary re- 
muneration of labor for its services and in the resto- 
ration of that money again into the channels of trade 
at the retail counter are combined together to form 
but a single contract according to Christ's system of 
economy. In the double contract system the two- 
fold operations of commercial exchange bear little 
or no relation to each other, each being recognized 
as a distinct business transaction. 

So important is the monetary function that it has 
been the concern of all nations to supply the very 
best money that can be obtained; and as gold is one 
of the most precious of metals, and is considered to 
have other favorable qualities, many of the leading 
nations today have rejected all other metals and have 
legally adopted gold as the sole basis of the medium 
of exchange; and in so doing they have disclosed a 
mistaken comprehension of the real purpose of 
money. Either this or they have played in the in- 
terests of a certain class. The problem of a medium 
of exchange, being most grave, calls for a most con- 
scientious study. It is no wonder Christ said to the 

213 



THE SCIENCE OF CHRISTIAN ECONOMY 

Laodiceans, "You don't know you are being de- 
ceived," for it is right here that He takes issue with 
the wisdom of the nations; for the real value of 
money is not in its intrinsic value, but in its purchas- 
ing power. The gold tried in the fire, that will bear 
the test of dissolution, is the money that secures the 
promise and makes it good. Christ said He would 
give the world security, the morning star; and this 
is His security, the promise that will not fail, but that 
will secure life in the hour of death, while labor's 
body is being consumed on the brazen altar of indus- 
trial sacrifice; that will restore that life again on the 
other side of the season's changes. The true value 
of money is not in its intrinsic value, but in its pur- 
chasing power; for if a constant ratio such as will 
maintain a perfect balance between these two prices 
is not enforced, it will be possible through a manipu- 
lation of the price so to extract the value out of gold 
that it becomes worthless. 

That thou mayest be rich ; 

A man is by nature very limited in his powers to 
produce; he is comparatively limited in his capacity 
to enjoy the blessings of life; unaided and alone he is 
physically incapable of producing the great variety 
necessary to supply his needs ; he is obliged to confine 
his energies to the production of one article or to one 
line of work. But if he is faithful to his task and 
receives in payment the gold tried in the fire, he be- 
comes an heir to all the material necessities and bless- 
ings of life; he is heir of all things. 

And white raiment that thou mayest be 
clothed ; 

White denotes harmony. Many sincerely religious 
people have thought that they were doing God's serv- 
ice by clothing themselves in some uncouth dress; 
but such people need to learn a lesson from nature. 
How very offensive to good taste, how very much 
in discord these people are. To be well and becom- 
ingly dressed is a part of man's honest reward, pro- 

214 



SOCIAL RECOGNITION 

viding always that one's clothes are within one's 
means. 

that the shame of thy nakedness do not 
appear ; 

The lower animals are not troubled about the ex- 
posure of their nakedness; their intellects are not suf- 
ficiently developed to feel a sense of shame. The 
desire to be well dressed denotes intelligence, which 
only becomes vulgar when indulged in to excess or 
beyond one's means. But the nakedness here re- 
ferred to is the exposure of those baser passions which 
degrade man to the level of the brute. The social ad- 
justment which is entirely satisfactory to all who are 
fair-minded develops these finer sensibilities which 
clothe human character in beauty. To be clothed in 
harmony is to manifest all due respect for the rights 
and opinions of others. 

anoint thine eyes with eyesalve, that thou 
mayest see. 

Which is to say, brush the cobwebs from before your 
mental vision and use your wit. 

As many as I love, I rebuke and chasten : 
be zealous therefore, and repent. (Rev. 3. 

19) 

No matter how many times His chosen may stumble 
and fall, they are encouraged to begin again and perse- 
vere. 

SOCIAL RECOGNITION 

A 

Behold, I stand at the door and knock; if 
any man hear my voice, and open the door, 
I will come in to him, and will sup with him, 
and he with me. (Rev. 3. 20.) 

Here Christ represents Himself as coming to the door 
seeking admission, but according to His usual policy 
does not enter until one complies with social etiquette 
and opens the door. Social recognition lies in the 
polite acceptance and reciprocation of advances ; it is 

215 



THE SCIENCE OF CHRISTIAN ECONOMY 

based on mutual consent, which is the spirit of Chris- 
tian doctrine. And there is no happiness in all the 
world that can compare with that which comes out 
of social communion with Jesus. But without depre- 
ciating the commonly-accepted opinion that this verse 
refers to the indwelling of the Holy Spirit, from the 
more material point of view there is here involved the 
idea of Social Recognition, the eleventh promise in 
liberty's crown. 

To sup with a person is to recognize him socially. 
There is nothing in the world which tends to disrupt 
friendship and produce social and class distinction like 
the possession of riches. The advantages of wealth 
render the rich and the poor unfit for social enjoy- 
ment together. If the industrial class would maintain 
its standard of social equality it should demand that 
the remuneration for service be paid in gold tried in 
the fire, for that alone will place men on terms of 
social equality with one another. It is in the interest 
of national unity that class distinction be reduced to 
the minimum, for wherever there is great difference 
in men's material possessions and social scale there is 
inevitably sown the seed of class hatred and national 
disintegration. Social ostracism destroys both self- 
respect and good citizenship and is to be overcome, as 
far as possible, in the interest of common humanity. 
Social recognition is essential to human happiness, 
for without it no person is content in mind. 

supreme: power 

To him that overcometh will I grant to sit 
with me in my throne, even as I also over- 
come, and am set down with my Father in 
his throne. (Rev. 3.21.) 

The throne suggests supreme political power; "my 
Father's throne" suggests heirship. In due course of 
time and by progressive steps up the steep hill of 
merit, the common citizen arrives at the age of ma- 
turity where family life and political life merge, an$ 
the son succeeds to an equal share with his father in 

216 



SUPREME POWER 

the supreme power of the state. There is no sugges- 
tion here of an elevation to office by election ; but rather 
that by the faithful discharge of the duties of citizen- 
ship, and his position, equally as important, as head 
and support of a family, he is entitled to access to the 
supreme power of the state. It will be seen that there 
is' a vast difference between the right of access to the 
supreme power of the state and the acquisition of the 
exclusive and exalted state of political supremacy. 
To be endowed with supreme power liberally admits 
any number of men to an equal position, while political 
supremacy excludes all equality. In the economy of 
Jesus, political supremacy is as impossible as that one 
man should become the natural progenitor of the en- 
tire race. The question then arises as to what is the 
supreme power of the state, and in what does it con- 
sist. And though this question has practically been 
answered it shall be answered again. 



217 



FOURTH CHAPTER 

After this I looked, and behold, a door 
was opened in heaven: and the first voice 
which I heard was as it were of a trumpet 
talking with me ; which said : Come up hither, 
and I will shew thee things which must be 
hereafter. (Rev. 4. 1.) 

ONE might suppose these words introduced an 
entirely new subject, but a careful study will 
disclose a fully connected line of thought. 
This golden crown of liberty, which Christ offers 
as a splendid inducement to His people for their hearts 
and service in His cause, has been carefully consid- 
ered. Jesus has extended to them the richest reward 
within the power of God or man to bestow. He has 
made His appeal to the most susceptible element in 
human nature, that of personal interest. He has made 
it clear that for personal interests His is the best 
course to pursue. We have traveled with Christ in 
fancy, until we have reached the state's supreme seat ; 
now we are to be guided through the throne room that 
we may inspect the internal arrangement of His gov- 
ernment : a door was opened in heaven and a voice, 
speaking through a trumpet, greeted me and said, 

Come up hither, and I will shew thee things 
which must be hereafter. 

And immediately I was in the Spirit : and, 
behold, a throne was set in heaven, and one 
sat on the throne. (Rev. 4. 2.) 

I gladly accepted the invitation, and was soon inside 
that higher realm where mind predominates. Order 
is the supreme law of the heavens ; and so heaven is 
the place where the spirit or reason and order reigns. 

218 



THE THRONE ROOM 

The trumpet signifies that God's law is about to be 
expounded. The first thing seen upon entering this 
sacred edifice was a throne or seat of supreme power. 

and one sat on the throne. 

And he that sat was to look upon like a 
jasper and a sardine stone: and there .was a 
rainbow round about the throne, in sight like 
unto an emerald. (Rev. 4. 3.) 

Jasper is an opaque, impure variety of quartz. Sar- 
dine stone, or the carnelia, meaning fleshy, so called 
because of its flesh red color, is a variety of chal- 
cedony. Chalcedony is a cryptocrystalline translucent 
variety of quartz. ' The word "cryptocrystalline" is 
applied to rocks and minerals whose state of aggrega- 
tion is so fine that no distinct particles are visible under 
the microscope. So that the jasper and the sardine 
stone express about the same idea, a blending of va- 
rieties of quartz into one body. The one which John 
saw on the throne was of jasper and sardine, mean- 
ing two bodies of many members blended together in 
one. The idea thus expressed is Unity. 

Unity is necessarily a combination, or an amalga- 
mation of two or more distinct elements or bodies; 
there must be two or more elements blended together 
in order to have unity. It is to say that the supreme 
idea in Christ's political kingdom is unity, that all 
classes and factions be knitted together in govern- 
mental unity. The rainbow was set in the heavens 
as a promise that God will no more destroy the earth : 
and as in unity there is protection to the weak as well 
as to the strong, the rainbow therefore indicated pro- 
tection. The emerald green is nature's color; it de- 
notes life — the springtime. Christ's first promise to 
His people is a life in the midst of plenty; and only 
by unity of effort is such a life possible. 

The link which unites the train of thought and 
makes a progressive statement is as follows : 

To him that overcometh will I grant to 
sit with me in my throne, even as I also over- 
219 



THE SCIENCE OF CHRISTIAN ECONOMY 

came, and am set down with my Father in 
his throne. (Rev. 3.21.) 

And round about the throne were four and 
twenty seats : and upon the seats I saw four 
and twenty elders sitting, clothed in white 
raiment ; and they had on their heads crowns 
of gold. (Rev. 4. 4.) 

These elders are they that have overcome and have 
set down with Christ in His throne; they have won 
the reward, the crown of immortality. Having 
reached the mature age necessary to demonstrate their 
usefulness to the state as pillars of support, both in' 
industrial and family life, they become the elders of 
the people and are entitled to a seat on the supreme 
tribunal of the nation. The splendid white garments, 
the official robes of the four and twenty elders, are on 
exhibition in the fifth compartment of the west room 
of the Crystal Palace. There they may be seen ap- 
propriately mounted and arranged in a circle around 
a huge stature of jasper and sardine stone. They are 
all posed with proper dignity and present a very im- 
pressive scene not soon to be forgotten. 

And out of the throne proceeded lightnings 
and thunderings and voices: and there were 
seven lamps .of fire burning before the 
throne, which are the seven Spirits of God. 
(Rev. 4- 50 

Thunder and lightning are always indications of a 
coming shower; it is the spring rain that waters the 
earth and gives it life. There may be plenty of sun- 
shine, rich soil, and good cultivation, but without rain 
crops would fail. It is according to the providence of 
God that life in the earth becomes a fact. As the 
thundershower spends itself to water the earth and 
to distribute the moisture evenly over the thirsty soil, 
likewise it is the business of government to expend 
its energies to protect the life of the people, and to 
distribute its favors with im parti auty. These signs 
of life, lightnings and thunderings, in and about the 

220 



THE THRONE ROOM 

throne denote that this throne is the seat of the living 
God, and that human government is as much within 
the providence of God as are any of the physical forces 
which contribute to man's needs. 

and voices, 

In unity there are many voices, but they are tuned 
to harmonious accord. 

seven lamps of fire burning, 

To burn is to expend latent forces. In coal, wood, or 
oil latent energy is stored which is given up as they 
burn. It is necessary to expend the latent energies 
both of mind and body to accomplish daily tasks. 

burning before the throne, 

The throne is the seat of power, and the inherent 
power of God is expended through these seven dif- 
ferent channels. 

which are the seven Spirits of God. 

The seven Spirits of God are the attributes or powers 
of the spirit or soul. These seven Spirits, it will pres- 
ently be seen, are: Life, Labor, Exchange, Death or 
Progression, Faith or Justice, Hope, and Attainment 
or Redemption; and man is himself endowed with 
these same powers which indicates that he is a spark 
of the Infinite. These seven attributes are the seven- 
mile posts which mark the way from the beginning to 
the end of man's destination, the seven points in the 
circle by which a complete cycle of time is determined. 
The first of these attributes, Life, is a gift to the 
individual There is no way by which he can acquire 
it; he may protect and prolong life, but he has no 
command over its first possession. Labor belongs 
both to the physical and mental faculties, for all phys- 
ical exertion is superinduced by mental exertion. 
There is also mental exchange just as there is com- 
mercial exchange, as all definite knowledge is ac- 
quired by mental exchange, common conversation be- 
ing an example. Faith is the quality of mind which 
keeps a purpose in view, and concentrates the thought 

221 



THE SCIENCE OF CHRISTIAN ECONOMY 

of an individual upon a desired result, until that end 
has been achieved. Hope is the light which brightens 
the way ; and Attainment is the prize at the end of the 
race which, according to God's plan, is realized in re- 
demption. Death is placed at the central point of the 
circle for it is not the end of all things; faith, hope, 
and attainment project beyond and prove that life 
does not end in disaster, but in realization. 

And before the throne there was a sea of 
glass like unto crystal: and in the midst of 
the throne, and round about the throne, were 
four beasts full of eyes before and behind. 
(Rev. 4.6.) 

A sea of glass is a sea that can be penetrated by the 
vision ; by the eye of faith man sees through the strife 
which is before him to the reward for which he labors. 
The sea therefore is the struggle that necessarily in- 
tervenes between ambition and realization; it is com- 
monly called the struggle of life, because man is com- 
pelled to struggle with the forces of nature for the 
requirements of life. Among Christ's twelve prom- 
ises the final promise was the throne. 

He that overcometh will I grant to sit with 
me in my throne, even as I overcame and am 
set down with my Father in his throne. 

The sea of glass is before the throne, because in 
Christ's political system the struggle for an existence 
will be so clear and the reward for which he strives 
so certain that man will know exactly what he is 
working for, and that he is not to be disappointed ; 
he will know from the beginning that the reward is 
sure. And in that sea of glass there will be no more 
strife, and no more turmoil. 

and in the midst of the throne, and round 
about the throne, were four beasts full of 
eyes before and behind. 

Man looks to the past for his light for the future, 
and his future course is directed by his past experi- 

222 



THE THRONE ROOM 

ences, for which reason he may be said to have eyes 
before and behind. It has been said that the seven 
lamps or the seven Spirits of God are the seven at- 
tributes or powers which belong to the mental or 
spiritual kingdom; of these seven* senses the dumb 
brute has inherited four, which is to say, that four of 
these attributes are physical as well as spiritual. These 
four are : Life, Labor, Exchange, and Death. The 
beast has life; he must forage for his nourishment; 
by the exchange of physical forces he perpetuates his 
kind; and disappears from the earth through death. 
But the supposition is that since man is subject to the 
laws of spiritual growth, if he will live in accord with 
those laws, his existence shall not end with death, but 
in the fullness of realization. 

The first beast was like a lion, the second 
beast like a calf, the third beast had a face 
as a man, and the fourth beast was like a 
flying eagle. (Rev. 4. 7.) 

On the crossbeams above the four gates which belong 
to the Crystal Palace these four beasts are stationed 
in their respective order and symbolize Life, Labor, 
Exchange, and Death or Progression. As with the 
exhaustion of physical strength the flame of life burns 
low ; the lion is very appropriately the symbol of lif e 
because of his great physical strength and because of 
his being recognized as the king of beasts. 

the second beast was like a calf, 

No other domesticated animal is so extensively used 
for food by man as is the beef. The calf is the object 
of its owner's care from the time it is born until it is 
put into the market, which care involves Labor. In 
the market it represents the conservation of just so 
much human energy as has been expended on it. 

the third beast had a face as a man, 

This is a symbol of exchange. The true law of ex- 
change is harmonious action. Man is so constituted 
that he cannot walk the pathway of life alone ; he must 

223 



THE SCIENCE OF CHRISTIAN ECONOMY 

needs exchange the products of his toil with those of 
his fellowman in order to provide for himself the 
many necessities of life. So that it matters not how 
much the industrial mechanism is out of order, the 
law of exchange compels men to work together. The 
man's face is here used as a symbol of exchange be- 
cause the two sides of the face work together; the 
eyes turn simultaneously towards an object, man hears 
with both ears, mirth provokes a contraction of the 
muscles of both sides of the face at the same time. 

the fourth beast was like a flying eagle ; 

An eagle cannot fly and at the same time remain still, 
it must progress ; nor can it fly backwards, it must go 
forwards; therefore the flying eagle symbolizes pro- 
gression. 

And the four beasts had each of them six 
wings about him : and they were full of eyes 
within : and they rest not day and night, say- 
ing, Holy, holy, holy, Lord God Almighty, 
which was, and is, and is to come. (Rev. 

4 .8.) 

Every flying creature has at least two wings, but these 
beasts had each of them six wings. The evidence to 
be submitted bears out the assertion that in each of 
the four beasts there are. combined three flying crea- 
tures, or that there are expressed in each of these 
four beasts three progressive' ideas. 

and they were full of eyes within. 

Man's mind is constantly turned in contemplation upon 
himself. "The greatest study of mankind is man." 

they rest not day and night, saying, Holy, 
holy, holy, Lord God Almighty, 

The beauty and wonders of nature in the earth and 
in the starry heavens constantly act on man's senses 
and awaken his curiosity and admiration ; and man 
instinctively seeks for the fountain head of life and 
wisdom, the great God who created all things. The 

224 



THE THRONE ROOM 

evident purpose man has discovered in all nature con- 
vinces him that these things are but the expression of 
infinite mind. The wisdom they reveal, so far beyond 
man's comprehension, constantly stimulates his imag- 
ination and ceaseless contemplation ; "they rest not." 

which was, and is, and is to come ; 

This links the past with the present and with the fu- 
ture and makes God eternal. The length of time re- 
quired to complete the stupendous task of creation 
convinces man that God is eternal. 

And when these beasts give glory and honor 
and thanks to him that sat on the throne, who 
liveth forever and ever, (Rev. 4. 9.) 

Herein they acknowledge their obligations to Unity. 
All life in the earth is the result of the forces of na- 
ture acting together; in the springtime they act in 
harmony and the earth becomes fruitful. Then it is 
that man, whose existence is in common sympathy 
with all other forms of earth life, must also become 
active; but for what purpose? He becomes active 
that he may prolong his days across that span of time 
when, by .reason of the unfavorable attitude of the 
earth toward the sun, the various forces of nature are 
thrown out of working condition, and fruitfulness is 
impossible. Well might these beasts give glory, and 
honor, and thanks to Unity ; for it is because of unity 
that continuous life is made possible. Life, Labor, 
Exchange, Death or Progression; these are the four 
facts of human existence which co-operate with nature 
to insure the continuity of life, that man may also live 
forever and ever, so to speak. 

When these beasts give glory and honor 
and thanks to him that sat on the throne, 
who liveth forever and ever. (Rev. 4.9.) 

The four and twenty elders fall down be- 
fore him that sat on the throne, and worship 
him that liveth forever and ever, and cast 
their crowns before the throne, saying, (Rev. 
4. 10.) 
15 225 



THE SCIENCE OF CHRISTIAN ECONOMY 

The four and twenty elders are they who have over- 
come in the race and have won governmental au- 
thority. It is to say, that when labor and commerce 
act in concert, governmental forces also concur and 
recognize their obligations to unity, for in unity there 
is life and strength and power. 

Thou art worthy, O Lord, to receive glory 
and honor and power; for thou hast created 
all things, and for thy pleasure they are and 
were created. (Rev. 4. 11.) 

These words are addressed to a personal Deity ; the 
manner in which the subject is treated does not dis- 
pose of the personality of God but rather strengthens 
it. The Christian conception of God is the Trinity; 
the recognition of industry, commerce, and legalized 
authority as the three factors in political construction 
does not decapitate organic government. There must 
always be a seat of supreme power, and that seat will 
always be occupied by some one distinct individual 
who will be recognized as the official head. 

Thou art worthy . . . to receive signifies that 
glory, honor, and power are not self-appropriated 
but are. bestowed in gratitude and as a recognition of 
worthiness. The glory, honor, and power of God or 
of him who occupies the seat of supreme power con- 
sists in the spirit of unity which his impartial protec- 
tion maintains. Unity, Protection, and Impartiality 
are the three ideas expressed in the Godhead ; unity in 
spirit and purpose, protection to those engaged in 
service, and impartiality in the distribution of the prod- 
ucts of the market. 

for thou hast created all things, and for thy 
pleasure they are and were created. 

Creation is an act of labor; the sense of pleasure is 
one of the greatest incentives to effort ; labor is always 
a pleasure where the lash of necessity is not too strongly 
applied. 



226 



FIFTH CHAPTER 

And I saw in the right hand of him that sat 
on the throne a book written within and on 
the back side, sealed with seven seals. (Rev. 
5-i-) 

THE story, or history of man's progress is written, 
or woven, as he goes along and is left in a trail 
behind him ; the book is therefore written within 
and on the back side. The right hand is a symbol of 
strength. The book which is held in God's right hand 
is the book of the law, the story of man's progression, 
or the story of redemption. God's strength is in His 
law, His law is His instrument of creation. Progress 
is one of the laws of life and of the universe, and man, 
as he moves along the line of his progression, does so 
in accordance with certain economic laws from which 
he cannot escape. The book is sealed with seven seals 
because man has not understood these laws just as he 
has not reasoned out many other things which are 
closely associated with his e existence. The path down 
which the race must travel, as it lies before man, is 
crossed by seven distinct economic facts, or threads, 
with which the story is woven. God holds the key to 
the future and knows the way before us and to what 
it leads; man knows the story only as the events of 
life work out their secret design and the story is told. 
And just as there are seven prismatic colors, and seven 
notes in the harmonic scale, so there are seven steps 
in economic progress. 

And I saw a strong angel proclaiming with 
a loud voice, Who is worthy to open the book, 
and to loose the seals thereof ? (Rev. 5.2.) 

It is to say that God sends forth an emphatic challenge 
; 227 



THE SCIENCE OF CHRISTIAN ECONOMY 

to each and every man to come up and publicly demon- 
strate his ability to perform the feat. 

And no man in heaven, nor in earth, neither 
under the earth, was able to open the book, 
neither to look thereon. (Rev. 5. 3.) 

A diligent search was made and it was found that no 
living man or any man who ever had lived was per- 
sonally qualified to open the book ; which is to say that 
the very important fact which God proclaims with such 
emphasis is that the law which governs race and family 
associations is not one of independence but of inter- 
dependency. Interdependence is the law of na- 
tional and race progress. No wonder that John saw 
a strong angel proclaim with a loud voice, for too much 
stress cannot be laid on this point. Interdependency is 
the law. 

And I wept much, because no man was 
found worthy to open and to read the book, 
neither to look thereon. (Rev. 5. 4.) 

One cannot share with John his grief over this matter, 
but rather one would rejoice, for in the recognition of 
this law of interdependency lies the hope of the race, 
that justice and peace shall one day triumph in the 
earth. 

And one of the elders said unto me, weep 
not; behold, the Lion°of the tribe of Juda, 
the root of David, hath prevailed to open the 
book and to loose the seven seals thereof. 
(Rev. 5. 5.) 

And now the reader will pause and wonder who is this 
Lion of the tribe of Juda, the root of David, who alone 
is ^worthy of this unusual distinction. When the chil- 
dren of Israel were marching through the wilderness 
toward the promised land, the tribe of Juda came first 
in the line of march, it was the advanced guard. The 
lion of the tribe of Juda, or the vitalizing force of 
the tribe of Juda, was he who led the procession. As 
previously stated, this book contains the story of man's 
progression and ultimate redemption. God's promise 

228 



THE BOOK OF THE LAW 

to the world is the promise of redemption; progres- 
sion signifies a path or line of march with redemption 
as the ultimate goal ; redemption is therefore the prom- 
ised land. 

the Root of David. 

The root of a race of men always goes down into the 
past. "The first shall be last and the last, first." That 
is, the first men to appear in the race are outstripped 
and left behind, while those who last, present them- 
selves are in the front of the ranks. The lion of the 
tribe of Juda, those who go before; and the Root of 
David, or those who come behind; that is the rac£. 
The truth is revealed; interdependency is the law. 
What the individual man cannot do, in that he is weak, 
the race of man can do. Take a man and put him 
on the outside of his natural environment, separate 
him from his natural companion, isolate him, and the 
individual man, of and by himself, has no power to 
make any advancement along any line of industry or 
art, or to perpetuate his kind. He has no power to 
make history or to leave behind him any last impres- 
sion of his existence on the earth; he would perish 
miserably, and with him his possible line of descent. 
Progression, with redemption as the goal, can be at- 
tained only by the race. 

And I beheld, and lo, in the midst of the 
throne and of the four beasts, and in the midst 
of the elders, stood a lamb as it had been slain, 
having seven horns and seven eyes, which are 
the seven Spirits of God sent forth into all the 
earth. (Rev. 5. 6.) 

It is to say that man in the midst of his natural en- 
vironment, in the midst of life and labor, exchange 
and death, by a united effort, has power to fulfill the 
law of his being, to leave behind him an authentic ac- 
count of his deeds ; and that the race is destined in the 
course of its progress to reach the heights of the land 
of promise where redemption will insure to all a life 
in the midst of plenty. 

229 



THE SCIENCE OF CHRISTIAN ECONOMY 

stood a lamb as it had been slain. 

The identity of this lamb, then, has been fully estab- 
lished ; it is the race. The race sacrificed ; not idle but 
active. The expenditure of energy, physical or mental, 
in any worthy task becomes a sacrifice. 

The requirements of the Mosaic Law were that 
there should be offered as a continual daily sacrifice 
two lambs of the first year, one in the morning and the 
other in the evening. The race engaged in its daily 
tasks is the 'one lamb, but what of the other ? The Lion 
of the tribe of Juda, the Root of David, means the 
chosen race. The Jews were- the chosen race and to 
them the law was given; the life and power of the 
chosen race is concentrated in Christ. The tribe of 
Judah was first in the line of march; and because 
through Christ the line of descent was established, He 
becomes first in the line of march, He is the first be- 
gotten of the dead. This Lamb which John saw in 
the midst of the throne has always been recognized by 
biblical students as Christ, the Lamb slain for the sin 
of the race ; but his twofold personality never has been 
recognized. It is only necessary to reiterate that which 
has already been said, that no man living or dead has 
ever been physically capable of fulfilling the law of his 
economic requirements ; progress can only be made by 
the race. Even Christ Himself did not fulfill the law 
in the sense that the race does. He left no physical 
offspring; His political kingdom lies yet in the misty 
future ; His only claim to earthly power has rested en- 
tirely upon the faith of His followers in the promises 
He has given. In what sense, then, can Christ claim 
this character, the Lamb slain? In what sense does 
Jesus Christ stand for the race ? The Mosaic Law es- 
tablished the claim that the laboring class- practically 
includes the race ; it also recognizes that all merchan- 
dise, as it stands in the market, represents the actual 
blood and body of the race sacrificed upon the altars of 
production. So when Jesus, in the full knowledge of 
His exalted mission, said, 

and the bread that I will give is my flesh, 
230 



THE BOOK OF THE LAW 

which I will give for the life of the world. 
(John 6. 51.) 

Except ye eat the flesh of the Son of man, 
and drink his blood, ye have no life in you. 
(John 6. 53.) 

He cast His lot with the race and became obedient to 
the law of economic sacrifice, by which race life is per- 
petuated in the earth. The Mosaic Law required that 
every sacrifice offered upon the altar should be min- 
gled with an equivalent reward, the oil and the wine 
must be of equal measure. Therefore, when Christ, 
at the Last Supper, took the bread and wine, those em- 
blems of reward, and said they were His flesh and 
blood, He thereby espoused the cause of the industrial 
class, to which the race belongs, and raised the stand- 
ard of reward as the sign or emblem of His political 
kingdom. In so doing He arrayed His forces against 
the Roman system, the system which ultimately con- 
signs labor to a place on the bare subsistence line. 

When Christ offered the bread and the wine as His 
flesh and blood, He fulfilled the law in that He de- 
clared that the reward must both be in full measure 
and in kind. The sacrifice was made in blood ; it must 
be redeemed in blood. In all the ages redemption by 
the blood of the Lamb towers above every other prin- 
ciple in history. One of the two lambs which were re- 
quired as a daily sacrifice was a" symbol of the race, 
whose life is daily sacrificed in toil ; the other, a symbol 
of Him who died that He might write into the body 
politic that supreme, vital principle, Redemption by 
the blood. The concluding thought in this connection 
again reverts to the law and the gospel. 

For the life of the flesh is in the blood : and 
I have given it to you upon the altar to make 
an atonement for your souls : for it is the blood 
that maketh an atonement for the soul. ( Lev. 
17. 11.) 

For this is my blood of the new testament, 
which is shed for many for the remission of 
sins. (Mat. 26. 28.) 

231 



THE SCIENCE OE CHRISTIAN ECONOMY 

The purpose of all the strife of industry is to provide 
the reward of future sustenance; faith, hope, and at- 
tainment, the attributes of the spirit or soul, project 
beyond the altar and awaken to realization. Therefore, 
the aim of the law is to restore the reward of industry 
in full measure and in kind and to render man's con- 
science untroubled and unstained. Salvation hence- 
forth is no longer a matter of blind faith but a most 
enlightened compliance to the law of self-preservation. 
It is in the market that the law of Redemption by the 
Blood is executed, for when the blood is transformed 
into the reward it becomes the water of life. The mar- 
ket is the fountain of the water of life, and since this 
law is personified in Christ, he becomes the Living 
Fountain of Water of Life, the water of separation 
and of cleansing. 

In the midst of the throne stood a Lamb as 
it had been slain, having seven horns and seven 
eyes, which are the seven Spirits of God sent 
forth into all the earth. (Rev. 5. 6.) 

There were seven lamps of fire burning be- 
fore the throne, which are the seven Spirits of 
God. (Rev. 4. 5.) 

A book sealed with seven seals. (Rev. 
5-I-) 

These seven Spirits of God — Life, Labor, Exchange, 
Progression, Faith, Justice, and Attainment — are 
the seven seals or the seven threads with which the 
story of redemption is woven. As man advances along 
the line of progress he encounters these seven facts. 
The book is the law, and whether his destiny is 
being molded by the law of brute force or the law of 
right, reason is determined by the seven horns and the 
seven eyes. The horns are the natural weapons of 
defense and combat with which the brute defends him- 
self and battles for his prey. His instinct is to fight 
and destroy life that he may preserve his own. The 
seven horns indicate the law of brute instinct; the 
seven eyes denote the law of reason, because the eye 

232 



THE BOOK OF THE LAW 

is the light of the mind. The horns and the eyes sym- 
bolize the twofold personality of the Lamb; the race 
is divided into two distinct classes, the industrial and 
the mercantile. If the law of brute force is the law 
of race progress, then the mercantile class will be- 
come the dominating class. Bound up within the na- 
ture of every member of the race are these two oppos- 
ing spirits, reason and brute force or passion. Which 
spirit is to predominate in the halls of national as- 
sembly? which is to be the pattern after which the 
laws of this land are to be fashioned? Upon this de- 
cision depends the climax of our national career. God 
grant that the people of this great Republic will wisely 
take counsel of the course they are pursuing and so 
direct their destiny as to preserve their national unity. 

And he came and took the book out of the 
right hand of him that sat upon the throne. 
(Rev. 5. 7.) 

Man is endowed with the power of free moral agency, 
he can do as he will; the laws which govern man's 
destiny God has given into his own hands. Originally, 
it is said, man was made without sin, but because of 
his unenlightened mental state he first chose to become 
obedient to the law of race antagonism as the law 
of race progress. This law is variously referred to 
as the law of the seven horns, brute force, or the 
double contract system. 

And when he had taken the book, the four 
beasts and the four and twenty elders fell 
down before the Lamb, having every one of 
them harps, and golden vials full of odors, 
which are the prayers of saints. (Rev. 5. 8.) 

When man as a race takes the law into his own hands 
he becomes the builder of his own destinies ; the beast 
and the elders fall down before Him, they become 
obedient to His will. The harp is a musical instru- 
ment; that there were harps denotes harmony. The 
golden vials full of odors signify small bottles of per- 
fume; music and the perfume of the flowers are the 

233 



THE SCIENCE OF CHRISTIAN ECONOMY 

• 

beauty and perfection of God's complete work. There 
is nothing which so delights the senses as the har- 
monious melody of music or the fragrant perfume 
of beautiful flowers. The prayers of the saints are 
the petitions of God's people asking that their daily 
wants be supplied, emphasizing the beauty of depend- 
ency by which race construction is perfected. The 
sacrifices which the Mosaic Law required were all 
offered to God as a sweet smelling savor, indicating 
that the Mosaic Law is the law of race perfection. 

And they sang a new song, saying, Thou 
art worthy to take the book and to open the 
seals thereof, ior thou wast slain, and hast re- 
deemed us to God by thy blood out of every 
kindred, and tongue, and people, and nation. 
(Rev. 5. 9.) 

The Christian creed asserts that in the very day that 
man fell in sin God promised him a Redeemer, conse- 
quently from the beginning the law of the seven horns 
and of the seven eyes were consistently opposed one to 
the other. 

This new song is the song of redemption, the song 
that is always new because redemption recreates and 
makes all things new. And it is not for the chosen 
race alone but for the human race. As the lifeblood 
of every kindred, and tongue, and people, and nation 
mingles together in the great central fountain and is 
transformed into the living waters, the cry of the slain 
is lost in the song of victory. 

And hast made us unto our God kings and 
priests; and we shall reign on the earth. 
(Rev. 5. 10.) 

The king is a political ruler, the priest is a spiritual 
adviser ; they represent the heads of the two great in- 
stitutions, church and state. To reign on the earth does 
not mean to reign in the sky, as some have believed, 
for the scene of the story of redemption is laid in the 
earth. That the antagonistic spirit of commercial en- 
terprise is something very different from the fraternal 

234 



THE BOOK OF THE LAW 

spirit of Christianity is evident. It appears that either 
Christian principles are too highly idealistic to bear the 
test of a practical application to business affairs and 
must eventually be abandoned as an idle dream, or else 
a great transformation in the business relations must 
be worked out so that the political kingdom, supported 
by industrial activities, shall conform to the Christian 
spirit and pattern, that the people may become one in 
profession and practice. 

And I beheld, and heard the voice of many 
angels round about the throne, and the beasts, 
and the elders, and the number of them was 
ten thousand times ten thousand, and thou- 
sands of thousands. (Rev. 5. 11.) 

Here is revealed God's plan of governmental adjust- 
ment, with. Unity as the central thought, and with Fra- 
ternity to form the next circle ; and round about these 
the numberless multitude knitted together by the law 
of Inter dependency. The many angels round about the 
throne signify that national life revolves around its 
resources, particularly those which are concentrated in 
the market. It was said of Rome that around the rock 
of privileged power she roared like a deluge ; a certain 
privileged class secured possession of the national re- 
sources and, choosing to retain them, transformed the 
outer circle into a menagerie of wild beasts infuriated 
with hunger and passion, howling with rage. But what 
is the outer circle saying in God's plan of governmental 
adjustment? 

and the number of them was ten thousand 
times ten thousand and thousands of thou- 
sands : 

Saying with a loud voice, Worthy is the 
Lamb that was slain to receive power, and 
riches, and wisdom, and strength, and honor, 
and glory, and blessing. (Rev. 5. 12.) 

This is to proclaim that since labor is the race or Lamb 
slain, the national resources belong to the people and 
cannot be appropriated by any privileged class; they 

235 



THE SCIENCE OF CHRISTIAN ECONOMY 

must be restored to them again; this is the song of 
redemption. The governmental adjustment of the Ro- 
man empire set privileged power at the top and abject 
slavery at the bottom ; and indeed such is the tendency 
of every other form of political organization which 
maintains the double contract system of commercial 
exchange. But the single contract system evolves 
Unity, Fraternity, and Interdependency. 

It will be remembered that the three ideas expressed 
in the governmental head were Unity, Protection, and 
Impartial Distribution. In unity there is strength, and 
in strength there is protection ; but what should be said 
of a government's acting as the dispenser of the na- 
tion's sustenance ? Many persons hold up to scorn the 
idea of a government's becoming paternal, as they 
choose to express it. The idea of the thunder storm 
was an impartial distribution of its contents over the 
surface of the earth. And when from the ten thousand 
times ten thousand, who constitute the outer circle, there 
flows into the market that sustenance which must sup- 
port a nation, is it paternalism to say that governments 
should maintain a fair and impartial distribution ac- 
cording as labor has supplied the market? If this is 
paternalism, then let us have paternalism. 

And every creature which is in heaven, and 
on earth, and under the earth, and such as are 
in- the sea, and all. that are in them, heard I 
saying, Blessing, and honor, and glory, and 
power be unto him that sitteth upon the throne, 
and unto the Lamb forever and ever. (Rev. 
5- 13.) 
It is to say that God has but one pattern; the law of 
redemption is a universal law, whether in heaven or on 
the earth or in the sea. For example, the individu- 
ality of man is strictly maintained in face and form, 
yet the entire race is built upon a single pattern ; so 
God has but one pattern of governmental construction. 
That is the plan of redemption. By this law God's 
throne and personality are revealed and to Him all 
homage is due. But the responsibilities of government 

236 



THE BOOK OF THE LAW 

rest also with the race, and so long as He upholds that 
law He joins in the honors. 

And the four beasts said Amen. And the 
four and twenty elders fell down and wor- 
shipped him that liveth forever and ever. 
(Rev. 5. 14.) 

It is the race which lives from generation to genera- 
tion, or forever and ever. It is here represented to 
be in accord with, or probably in command of, its phys- 
ical faculties, as the four beasts said Amen. The elders 
of the people become the servants of the race, they fall 
down. The race is supreme even above the rulers. 



237 



SIXTH CHAPTER 

And I saw when the Lamb opened one of 
the seals, and I heard as it were the noise of 
thunder, one of the four beasts saying, Come 
and see. (Rev. 6. i.) 

IT will be remembered that each of these four beasts 
represented three flying creatures, three progressive 
ideas, or three in one. The Christian conception 
of divinity has always been the Trinity — Father, Son, 
and Holy Spirit;. and we shall find the idea of the 
Trinity is persistently adhered to throughout the book. 
It has been said that from the unknown shore no 
traveler has ever returned, but with the opening of 
this book this claim finds its quietus for Jesus returned- 
and gave to John on the Isle of Patmos a solidly con- 
structed science, the Science of Government, every 
part of which, as we shall see, agrees perfectly with 
every other part ; for which reason man must acknowl- 
edge the workmanship as all divine. Jesus crossed 
the river of death and returned again to lay the way 
before us and to give to the world the assurance that 
if man follows in His footsteps, because He lives, we 
shall live also ; such is the hope of the Christian. 

one of the four beasts. 

It does not say that it was the first beast, or the lion, 
that presented the invitation to come and see, but as 
the other three follow in their respective order it is 
safe to presume that this one was the lion. It was 
said that, owing to his great physical strength, the lion 
was here employed as a symbol of life ; the lion roared 
and it sounded to John like thunder. Thunder sug- 
gests the refreshing spring and summer showers which 
fill the earth with vegetation or life, thus supporting 

238 



THE OPENING OF THE SEALS 

the assertion that this first beast, or the lion, symbol- 
ized life. The starting point of man's progress is the 
gift of life. Back of that mysterious natural fact we 
call life the author of the Revelation does not presume 
to reason but, taking life with its mysteries unex- 
plained, he proceeds. 

And I saw, and behold a white horse : and 
he that sat on him had a bow ; and a crown 
was given unto him : and he went forth con- 
quering, and to conquer. (Rev. 6. 2.) 

The color white symbolizes harmony. When the earth 
is in the right attitude towards the sun the result is 
that the earth springs forth into new life; that is to 
say, that the forces of nature act in harmony and life 
is the result. The horse is a domesticated beast of 
burden and probably has been used more commonly 
for industrial purposes than any other one animal, in- 
dicating that the subject under discussion is a domestic 
problem. The bozv, and the crown, and he went 
forth conquering and to conquer are the three pro- 
gressive ideas; they symbolize in their respective or- 
der, Preservation, Sustentation, and Assimilation; 
which, be it remembered, are the names of the three 
panels of the gate Life, which is due east of the 
Spring apartment of the Crystal Palace. Preservation 
or self-preservation is the first law of life; it is sym- 
bolized by the bow because the bow has frequently 
been used to procure game. Sustentation is symbol- 
ized by the crown, because the crown is the reward 
which Christ has offered; the reward of all physical 
endeavor expended for the purpose of maintenance is 
the blessings which minister to man's needs. Susten- 
tation consists of the three daily meals; they are the 
reward or the crown for which man has labored. The 
crown is therefore the symbol of sustentation, which, 
if self-preservation is the first law of life, may be 
termed the second law of life. 

Conquering and to conquer. 
To conquer a weaker people means to assimilate that 

239 



THE SCIENCE OF CHRISTIAN ECONOMY 

people into the body of the stronger power. To con- 
quer the means of subsistence means, in the animal 
kingdom, to devour and assimilate. It is the law of 
the,physical and of the mental kingdoms that the body 
or mind grows on what it feeds ; therefore to assimi- 
late means to grow and develop. 

Conquering and to conquer, 

therefore, very appropriately expresses the idea of 
assimilation, which may be termed the third law of 
life. Here, then, are the first three laws of life; to 
preserve, to sustain life, and to grow and develop to 
the full stature. 

And when he had opened the second seal, I 
heard the second beast say, Come and see. 
(Rev. 6. 3.) 

The second beast, it will be recalled, was like a calf; 
the calf symbolized labor. Bear in mind that the seven 
seals which are now being broken, or the seven Spirits 
of God sent forth into all the earth, are the seven mile- 
posts which stake out the line of man's progress by 
which it is known that a cycle of time has been com- 
pleted. As above named, they are: Life, Labor, Ex- 
change, Death, Faith, Justice, and Attainment. It 
will be observed from time to time, as the Lamb breaks 
the seals, that the descriptive illustrations always sup- 
port the ideas. 

And there went out another horse that was 
red ; and power was given to him that sat 
thereon to take peace from the earth, and that 
they should kill one another: and there was 
given unto him a great sword. ( Rev. 6. 4.) 

The horse denotes, as previously stated, a domestic 
problem ; the color red, the red blood of sacrifice, the 
man sacrificed in toil : and the three phrases, 

to take peace from the earth, 
that they should kill one another, 



and 



a great sword given unto him, 
240 



THE OPENING OF THE SEALS 

express in their respective order the three progressive 
ideas, Labor, Self-sacrifice, and Reward ; which are the 
names of the three pictures in the three panels of the 
gate Labor, which is before the south or summer apart- 
ment of the Crystal Palace. 

and power was given unto him that sat 
thereon to take' peace from the earth. 

This is the great struggle with nature which labor 
must endure to supply the market. He must draw 
from the bosom of mother earth, by his toil, her life- 
giving properties ; this disturbs the surface of the earth, 
it takes peace from the earth, meaning the struggle with 
nature. 

and that they should kill one another. 

It has been said that a man's life is stored in the prod- 
ucts of his toil. The expenditure of man's physical 
forces necessary to production means self-sacrifice ; 
but there is a deeper meaning still, which is better ex- 
pressed in the phrase, 

that they should kill one another, 

for after man has spent his physical energies in pro- 
duction and the daily nourishment becomes assured 
thereby, every edible with which his table is supplied, 
whether vegetable or meat, represents the sacrifice of 
just so much life that his wants may be supplied. No 
other domesticated animal is so extensively used for 
food purposes as the beef, and for this reason the calf 
is here used as a symbol of all forms of labor's prod- 
ucts. The calf has claimed its master's life and he in 
turn has killed the calf to provide for his table ; and in 
so doing he has performed self-sacrifice : he has actu- 
ally slain himself. 

and there was given unto him a great sword. 

It has been said that the sword is the price ; the great 
sword of commercial warfare is the price. The sword 
is the symbol of reward because as the products of 
industry are received into the market the laborer is 
paid his price for the same and in so doing becomes a 
16 241 



THE SCIENCE OF CHRISTIAN ECONOMY 

factor in the great commercial struggle ; there is given 
unto him a great sword, which is the price, which is 
the reward. 

And when he had opened the third seal, I 
heard the third beast say, Come and see, And 
I beheld, and lo a black horse : and he that sat 
on him had a pair of balances in his hand. 
(Rev. 6. 5.) 

The third step in economic progresses the exchange; 
it is when the products of labor are in the market that 
the industrial situation presents the dark side; this is 
because men wait with anxiety for the returns that 
they may know whether justice has been done them 
and whether their money will provide. According to 
the Mosaic Law the burnt offering, which burned all 
night until the morning upon the altar, typified labor's 
night and death. While the products of labor are in 
the market.the sun hides his face as it were ; hence the 
black horse. 

And I heard a voice in the midst of the four 
beasts say, (Rev. 6. 6.) 

And then the three flying creatures which are released 
by the opening of the third seal are as follows : 

A measure of wheat for a penny, and three 
measures of barley for a penny ; and see thou 
hurt not the oil and the wine. 
Here the veil is actually lifted and the hidden meaning 
which all along is carefully concealed within this Reve- 
lation is momentarily brought to the surface ; discre- 
tion is thrown aside and the secret purpose of the book 
is for an instant made so clear as to dispel all doubt 
that the Revelation is a study in political, economy. 

The third seal is commercialism, the exchange. 
Black is the color which symbolized the exchange ; it 
is the extreme opposite of white ; and as white denotes 
harmony, black signifies discord and strife. The mar- 
ket is the battleground of national life. 
A pair of balances in his hand. 
It matters a great deal who holds the commercial scales, 

242 



THE OPENING OF THE SEALS 

for the hand that holds this balance becomes the ruling 
factor with the unfolding of national destiny. The 
exchange is symbolized by the third beast, which had 
a face as a man. The face of a man is here employed, 
as above stated, because the two sides of the face act 
in conjunction; Harmonious Action is the true law of 
exchange. The existence of the market is a perpetual 
monument, a constant confession, of individual human 
weakness. Interdependency is the law and co-opera- 
tion is the requirement of that law; co-operation in 
the life struggle holds true regardless of how much 
the law of competition prevails. The river of com- 
merce has two grand movements : its waters spring out 
of the soil from ten thousand times ten thousand 
sources by the hand of toil, it form's a mighty tide 
and flows into the great central reservoir, the market ; 
this is the first grand movement; then when the flood 
gates are open, figuratively speaking, the water of life 
flows back to the people; this is the return current. 
These two movements comprise what is known in 
political economy as industry and commerce. The law 
of competition, being the motive power of economic 
progress, has resulted in building up the two great 
opposing classes, capital and labor: but as capital is 
always identified with commerce, and labor with in- 
dustry, the conflict, strictly speaking, is not between 
capital and labor but between the mercantile class and 
the laboring class. 

A great deal is said nowadays about capital and 
labor and the strife between them, though the interests 
of these two great classes do not necessarily conflict; 
the principle of industrial opposition, which has domi- 
nated the social relations, has borne its inevitable re- 
sults and these classes are organized against each other. 
But this struggle is not necessary for the message of 
Jesus affords a common ground upon which all oppo- 
sition can be adjusted with satisfaction to all con- 
cerned. 

he that sat on him had a pair of balances in 
his hand. 

243 



THE SCIENCE OF CHRISTIAN ECONOMY 

Manifestly if justice is to be done in the market, the 
hand that holds the commercial scales must be the 
hand of a disinterested party ; so long as men have a 
personal interest to serve it cannot be expected that 
they will tip the scales impartially. Price control is a 
governmental function which should be jealously 
guarded if internal peace, is to be maintained. 

Now turn back over the records of history many 
centuries, to the chosen people fretting under the gall- 
ing chains of Egyptian bondage. What were the 
causes which led to this exceptional race's being so 
long subject to this humiliating condition? what were 
the steps by which this was accomplished? It was 
accomplished simply by a manipulation of the price, 
the price which the people received for the surplus pro- 
visions being infinitely smaller than the price which 
they had to pay to have these provisions restored to 
them again. Joseph raised the price until he was in 
possession of all the money in the country ; and when 
the people's purchasing power was gone, Joseph still 
had quite a surplus of provision left ; then Joseph 
obtained possession of all the live stock of Egypt, after 
which all the land of Egypt as well as the bodies of 
the people fell also into Pharaoh's hands. Evidently 
the hand that held the commercial scales had a personal 
interest to serve ; and so well was the service per- 
formed that the whole people of Egypt were depleted 
of all worldly possessions. The first step in the de- 
pletion of a nation's resources is the centralization un- 
der some individual's control of the circulating me- 
dium ; and just in the measures that it is centralized 
must someone suffer the loss of that which is rightfully 
his own. 

A measure of wheat for a penny and three 
measures of barley for a penny, and see thou 
hurt not the oil and the wine. (Rev. 6. 6.) 

Manifestly there is some reason why it should require 
three measures of barley to be equal in value to one 
measure of wheat. Political economists of the day 
will say that the price of a given article is regulated 

244 



THE OPENING OF THE SEALS 

by the law of supply and demand. In this case if the 
supply of wheat and barley are equal then the demand 
for wheat is three times greater than for barley; or 
if the demand for wheat and barley are equal, then 
the supply of barley is three times greater than the 
supply of wheat; this is our present-day economy. 
But the law of supply and demand, it is evident, works 
up to a certain point. When a country is new and 
its commercial enterprises are in their infancy, and 
men stand on a comparatively equal basis in financial 
affairs, then the law of supply and demand asserts 
itself and does to a certain extent regulate the price. 
But when men have grown rich in monetary power 
they are sure to use that power to the disadvantage 
of their competitors ; and a new element, monopoly, 
enters the arena to influence the price, much to the dis- 
advantage of the weaker brother. 

See thou hurt not the oil and the wine. 

Wine is the symbol of reward and in the cup there is 
temptation; the desire is to drink a larger portion of 
the reward than one is entitled to. The temptation in 
the cup is to drink to excess and thus become drunken. 

See thou hurt not the oil and the wine. 

The oil and the wine, according to the Mosaic Law, 
are symbols of sacrifice and reward. The law required 
that they should be offered in equal measure with each 
sacrifice, symbolizing that the reward should be equal to 
the sacrifice. So that, according to the Mosaic Law, 
the price cannot be regulated by the law of supply and 
demand, much less by the power of monopoly ; the ele- 
ment which should determine the price is the amount of 
personal exertion, -time, mental and physical energy 
it requires to prepare and transport produce to the 
market, care for it while it is in the course of ex- 
change. When the price is regulated according to the 
law of supply and demand, it may be said to be gov- 
erned according to the mere accident of the market ; 
when the power of monopoly determines the price, it 
may be said to be adjusted to serve a purely selfish 

245 



THE SCIENCE OF CHRISTIAN ECONOMY 

interest. But when it is recognized that from the 
time the plow is put to the soil, or from the time that 
the hand of man is put to the task of production, until 
the goods are delivered to the consumer, every man 
who has in any way assisted in the process has an 
equity to be safeguarded, then it may be said that the 
sacrifice of labor is the factor in commercial exchange 
by which the price is determined. 

Power, Riches, and Honor are the three ideas linked 
together in the exchange; and since one man's pro- 
ductive ability is not vastly greater than another's, it 
must follow that when justice prevails there will be 
riches and power and honor enough for all. Through 
the exchange men acquire commercial power and 
riches, but honor can never be self-imposed ; yet there 
is that in human nature that bestows honor where 
honor is due. The successful man always commands 
the respect of his fellowman; and if the captains of 
industry are not the recipients of their countryman's 
honor it is because there is a widespread conviction 
that there is something radically wrong with the sys- 
tem of economy that makes possible the building up 
of such excessive fortunes, which cannot but be detri- 
mental both to public and private welfare. 

And when he had opened the fourth seal, I 
heard the voice of the fourth beast say, Come 
and see. (Rev.- 6. 7.) 

And I looked, and behold a pale horse : and 
his name that sat on him was Death, and Hell 
followed with him. And power was given 
unto them over the fourth part of the earth, 
' to kill with the sword, and with hunger, and 
with death, and with the beasts of the earth. 
(Rev. 6. 8.) 

A pale horse. 

A pallid color is always a sign of sickness, the fore- 
runner of death. 

and hell followed with him. 
Hell at once suggests the place of fire. Fire is the 

246 



THE OPENING OF THE SEALS 

element that dissolves the material body, reducing it 
to its original elements ; dissolution follows with death. 
As death and dissolution are everywhere written in 
the earth, man's feet also must be shod with the fine 
brass of sacrifice, as were the feet of Jesus, that he 
may escape the general decay which surrounds him. 

and power was given unto them over the 
- fourth part of the earth. 

The winter season is the fourth season of the year ; 
during the other three seasons man must prepare to 
protect himself against the unfavorable season. « Man 
conspires with nature and overcomes death, the reign- 
ing king of the winter. To be prepared for death is 
the insistent cry of the Christian faith, which in this 
case means to be prepared to assume the responsibili- 
ties of life which are ours. But death is not the last 
milepost in the cycle of progression but the fourth ; by 
which we understand that death does not end all ; faith, 
justice, and realization or attainment outstrip death 
and, projecting beyond, complete the cycle. But there 
being only four beasts conveys the impression that for 
the beast there is no existence after death; the con- 
clusion is drawn that he who lives the life of a brute 
will die the death of a brute and end his existence in 
dissolution or hell. There may be those whose lives 
are so nearly akin to the brute creation that with the 
gathering of the grim reaper their chapters will be 
closed. 

"Hell Fire" is a prominent point in Christian doc- 
trine which, though not so fervently emphasized as 
once, is undoubtedly taught in the Bible. But accord- 
ing to Christ's personal doctrine as herein expressed, 
hell fire refers to the dissolution of the physical body 
after death, or to the fire of the altar. The fire of 
the brazen altar which consumes the sacrifices of labor 
in the market is the substitute which the Creator has 
provided for the fires of dissolution which follow with 
death. It is the way of escape from death and hell. 

But what should be said of those who do not sur- 
vive the tragedy of this earthly life, the yearly tragedy, 

247 



THE SCIENCE OF CHRISTIAN ECONOMY 

so to speak? All preparation is made to tide the na- 
tion over the winter season; the granaries and ware- 
houses are fully supplied. At this point the commercial 
stream enters upon its return current, and as the vital 
energy of all life is stored within the infinitesimal seed, 
so the energy of the people spent in the arduous task 
of production is stored in that indestructible form 
commonly known as money. What the germ of life 
within the seed is to the surface of the earth, such is 
money to the life of the people ; it contains the power 
of industrial regeneration. And what an exceedingly 
cold winter will do to the seeds and roots within the 
earth, such will excessively high retail prices do to 
money — they will freeze out or extract its value. By 
this process many thousands fail to pass through the 
fires of economic dissolution to the goal of realization. 
To speak of excessively high retail prices does not 
imply that it is necessarily the retail merchant who 
always profits by abnormal prices, but that either mer- 
chandise may be passing through unnecessary hands 
or there may be a leakage somewhere through exces- 
sive profits. The relation between the two edges of the 
sword is not being fairly maintained. 

It will be perceived, then, that it lies within the range 
of economic law to consign many thousands of the 
race to a living death through the process of the ex- 
traction of monetary values, by reason of excessive 
prices. Men's opinions may differ as to the future 
life ; but it is not necessary to explore the unseen shores 
to prove that there is such a condition as that which 
it is believed awaits the lost soul, that of a living death. 
The antagonistic system furnishes many examples of 
the blight which falls upon the race because of this 
law. By excessive retail prices man's right of access 
to the sustenance of life is cut off and. the soul, the 
living entity, though defying the power of death, is in 
fact legally dead. Henceforth such as these exist only 
by permission of others. It is the nature of this system 
to produce many examples of lost manhood, of abject 
dependency. 

248 



THE OPENING OF THE SEALS 

The fourth beast was like a flying eagle. 
(Rev. 4. 7-) 
It has been stated that the flying eagle is a symbol of 
progress. But though man were as swift as the eagle 
he cannot indefinitely escape death ; it is the inevitable 
end of all flesh. Without death there would be no 
progress; the only way, therefore, to escape death is 
to be prepared for it. This very much emphasized 
point in Christian doctrine is applicable to the laws of 
political economy. Death is nature's method of re- 
moving those forms of physical life which, having 
reached maturity, become stationary and obstruct the 
progress of those who come after. Death is therefore 
the great, forceful argument which moves the world 
along ; the desire to escape death acts as the motive 
power. What lies beyond the veil, lifted once and 
finally to receive the imperishable soul of man, can 
only be foreshadowed by the uncertain lamp of specu- 
lative thought. But governmental science which per- 
tains to national life and progress, economic death and 
restoration, which follow in succession like phantom 
shadows along the way, are not beyond the range of 
our vision. And the destiny of a nation may be roughly 
determined once the law which guides that nation is 
disclosed. 

The flying eagle. The eagle has two wings which 
give to the bird its power of progression ; before the 
bird can fly it is necessary that his wings be exactly 
equal. Clip one of the wings and the bird is deprived 
of the power to gain and retain his balance; balance 
or poise is as essential to progress as are the wings. 
Labor and commerce are the two wings of industrial 
progress, and because the equality between these two 
classes has never been maintained, historical events 
have seemed to move in a circle, for which reason it 
has been said, "History repeats itself." The unequal 
distribution of wealth destroys the national poise just 
as the clipping of the bird's wing disables him and pre- 
vents his flight. Equality, Poise, and Progress are the 
three ideas symbolized by the flying eagle. These ideas 

249 



• THE SCIENCE OF CHRISTIAN ECONOMY 

will be found suitably illustrated in the three panels 
of the west gate of the Crystal Palace. 

And power was given unto him over the 
fourth part of the earth, to kill with sword, 
and with hunger, and with death, and with 
the beasts of the earth. (Rev. 6. 8.) 

These are the instruments of destruction; and since 
self-preservation is the first law of life, it means that 
man is driven by this powerful instinct to the utmost 
resistance ; there is here portrayed the great life strug- 
gle. Yet man, in his efforts to overcome death, has 
three favorable seasons to his advantage, and it is safe 
to assume that with a clearer understanding of the laws 
of economic environment, man will eventually triumph 
over death as it applies to the industrial situation. 
The instinct of self-preservation has taught man that 
he must labor and sacrifice that he may overcome the 
first death ; yet no sooner has he made provision against 
the unfruitful season than he is confronted with his 
former enemy in a different armor. He must contend 
not with the biting frosts and frigid winds of winter 
but with the members of his own race for the right 
to enjoy that legitimate portion of the common store 
which is justly his own: herein lies the power of the 
second death. Henceforth the struggle is not with 
nature but with his competitors in the field of com- 
merce. The sword, or the price, is the weapon with 
which the fight is waged, and he who best proves his 
skill will inflict hunger and death upon his vanquished 
foes. 

and with the beasts of the earth. 

It is in the nature of the beast to contend for posses- 
sion of the means of subsistence ; that law which com- 
pels men to wage an endless contention for power and 
possession is the law of brute force. But Christ stands 
for the elimination of commercial warfare by co-opera- 
tion and for the conservation of public utilities, so that 
they may become the common inheritance of each suc- 
ceeding generation that the struggle against death may 
be more effectual. 

250 



THE OPENING OF THE SEALS 

He that overcometh shall not be hurt of the 
second death. (Rev. 2. 11.) 
The term expressed is "hurt," not "destroyed." The 
power of the second death is emphasized not in actual 
destruction of life but in some form of dependency; 
when liberty is gone dependency mortifies and injures 
the spirit. Eventually the struggle for wealth will be 
eliminated, and with it that second death ; the wealth 
now absorbed by the few will be directed to its proper 
channels with revitalizing force. 

And when he had opened the fifth seal, I 
saw under the altar the souls of them that 
were slain for the word of God, and for the 
testimony which they held. (Rev. 6. 9.) 

The fifth seal means Faith, Trust, and Patience. These 
qualities have always been recognized in the spirit of 
martyrdom; the spirit of those who accept death that 
their consciences may remain inviolate. Under the 
brazen altar there was a pan to receive the ashes; in 
the ashes of the sacrifice John saw the soul, that vital- 
izing spark which insures a resurrection. The mar- 
tyrs died accepting God's word that if they committed 
their souls to His keeping, He would raise them up to 
everlasting life ; and in so doing they presented before 
the world an unfaltering testimony of their faith in 
Him. God's word and their testimony became to their 
souls what the fertile soil is to the roots and seeds 
within its bosom, a means of protection which guaran- 
teed their resurrection. And so the goal of industry 
is that man may enjoy the blessings of an earthly resur- 
rection wrought out through Faith, Trust, and Pa- 
tience. The money which labor receives for produce 
becomes the testimony or evidence of the sacrifice 
made in the discharge of duty. As the martyrs died 
for the word of God and the testimony which they 
held, so labor is slain for the promise of the govern- 
ment, the evidence of which they hold in their hand. 
Martyrdom is the true spirit of service. And in the 
ashes of a complete consumption of the sacrificial of- 
fering rendered through industry lies the hope of an 

251 



THE SCIENCE OF CHRISTIAN ECONOMY 

earthly resurrection and of escape from that second 
death. 

And they cried with a loud voice, saying, 
How long, O Lord, holy and true, dost thou 
not judge and avenge our blood on them that 
dwell on the earth ? (Rev. 6. 10.) 

And white robes were given unto every one 
of them ; and it was .said that they should rest 
yet for a little season until their fellow serv- 
ants and their brethren that should be killed 
as they were, should be fulfilled. (Rev. 6. 

no 

Although the early Christians may have been induced 
by the promise of a future reward to follow Christ's 
example and submit to the martyr's death, the reply 
that was made to their cry for vindication of their 
blood discloses that the object for which their lives 
were required was something different from what they 
supposed. The purpose of all industry is the fruitage ; 
and during the period when production is in process, 
patience is admonished. They were told that they 
must have patience "until their fellow servants and 
their brethren that should be killed as they were, 
should be fulfilled." And now, since it has been dis- 
closed that Christ's earthly mission was in part for the 
purpose of revealing to man the true principles of gov- 
ernmental science, the principal thought of which is 
the law of Redemption by the Blood, and since this 
law so materially affects the welfare of those who sub- 
mit their bodies to the altar of industrial sacrifice, it is 
clear that these fellow servants and these brethren to 
whom He referred were none other than the martyrs 
of industrial conflict. They too should make of their 
lives a willing sacrifice in faith, believing that they 
shall obtain the reward. In each of the different 
schools of economic thought there will be found one 
central principle upon which special emphasis is laid. 
As the Mercantilists emphasized surplus money, and 
the Physiocrats laid stress on the bounties of nature, 

252 



THE OPENING OF THE SEALS 

net product, as the chief aim of industry, so Redemp- 
tion by the Blood is made the central thought, not only 
of Christ's religious system but of His political institu- 
tions as well. It is the sun of righteousness from 
which radiates all other laws, moral or political. And 
so the Revelation in all its phases constantly magnifies 
this supreme law by which Christ is personified. And 
when the nations of the earth shall, by statutory enact- 
ment, recognize the nature of labor's sacrifice, then 
God Himself shall have been vindicated and the blood 
of the martyrs as well as all others who have died in 
the cause of liberty most surely will have been avenged. 
Faith, Trust, and Patience, the triple name of the fifth 
seal, signifies confidence, which, when betrayed, pre- 
pares for the condition which prevails when the next 
seal is broken. 

The sixth seal indicates Darkness, Doubt, and Fear ; 
or Light, Consent, and Peace, according to the law 
which is in force. But as darkness is the first con- 
dition of nature, it is the darkened phenomena which 
is here first considered. Darkness spreads its black 
mantle over all nature until the sun reveals his face, 
when the darkness vanishes ; a*nd brute force asserts 
itself until it is displaced by the sun of mental enlight- 
enment. As long as men live by faith the element of 
doubt will remain; but when men realize their ulti- 
mate purpose, doubt will disappear. Fear takes pos- 
session of the heart because of darkness ; if the mind 
cannot discern what lies in the future it is dominated 
by fear. Darkness, Doubt, and Fear are, then, the 
natural conditions of the unenlightened mind. How 
easily the horse takes fright, and how the wild beast 
shows by his restless spirit and alert watchfulness the 
terror of his mind ! 

And I beheld when he had opened the sixth 
seal, and lo, there was a great earthquake; 
and the sun became black as sackcloth of hair, 
and the moon became as blood. 

In the ashes of sacrifice John beheld the souls admon- 
ished to await with patience the resurrection; the 

253 



THE SCIENCE OF CHRISTIAN ECONOMY 

quiver of the earthquake symbolizes life, since life is 
characterized by motion. But since a great earthquake 
is a most fearful catastrophe, it denotes that the resur- 
rection is accompanied with dread disaster. Up to 
this point as the seals were broken all seemed to have 
gone well, but now the nature of the law which is in 
force .begins to appear. The sun is the governmental 
power which holds the stars in their courses, which 
controls the earth and brings it into favorable attitude 
for the spring, when the earth is clothed in the emerald 
green of a new resurrection. But the economic inter- 
pretation of this verse is that the attitude of the gov- 
ernment which administers the law is disastrous 
toward those who have offered their bodies in industrial 
sacrifice and have accepted in faith, money, the gov- 
ernmental promise of a new resurrection. 

Black as sackcloth of hair, 

denotes death and mourning, and that the law of the 
second death is in operation. But the earthquake sig- 
nifies that the second death is not in fact death but a 
disastrous condition of life. The stars are the prom- 
ises; the moon is, therefore, the large promise in the 
heavens. The large promise in God's Word is the 
promise of redemption by the blood, through which the 
blood of the sacrifice is transformed into the living 
waters. But when the promise which money contains 
is repudiated, the transformation fails to occur, the 
moon becomes as blood, and the world beholds the 
great red tragedy of sin. 

The sun shall be turned into darkness, and 
the moon into blood before that great and 
notable day of the Lord come. (Acts 2. 20.) 

Immediately after the tribulation of those 
days shall the sun be darkened, and the moon 
shall not give her light. (Mat. 24. 29.) 

And when these things begin to come to 
pass then look up, arid lift up your heads ; 

254 



THE OPENING OF THE SEALS 

for your redemption draweth nigh. (Luke 
21. 28.) or 

the kingdom of God is nigh at hand (Luke 
21. 31.) 

Here there is but a symbolical characterization of the 
conditions which must prevail so long as the world is 
without redemption. They are the signs of the law 
which is in force but which will not be understood 
until just before the new dispensation is ushered in. 

And the stars of heaven fell unto the earth, 
even as a fig tree casteth her untimely figs ; 
when she is shaken of a mighty wind. (Rev. 
6. 13.) 

The untimely fruit is that which falls before maturity ; 
it signifies miscarriage. What the law of gravitation 
is to the heavenly bodies, faith is to industrial insti- 
tutions. Should the stars disappear from their courses, 
it would mean that the law of gravitation had lost its 
power and confusion w r ould reign; when the stars of 
heaven fall unto the earth in the political constellation 
it means that the promises have failed and, faith being 
shattered, confusion has displaced order. 

a fig tree casteth her untimely figs, when 
she is shaken of a mighty wind. 

National .life thus would be an abortion brought to 
disaster by the fierce winds of passion. 

Ancr the heaven departed as a scroll when 
it is rolled together ; and every mountain and 
island were moved out of their places. (Rev. 
6. 14.) 
Heaven is the place for which men strive; the prom- 
ised land ; the place of security and repose, where men 
realize the reward for which they have endured the 
strife. But when the law of sin prevails, by which 
the reward is not guaranteed, the heavenly place proves 
but a mirage, a tantalizing vision which rolls together 
and disappears. Heaven is shut in the face of men, 
and the soul is shut out in darkness and despair; it 

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THE SCIENCE OF CHRISTIAN ECONOMY 

has failed of attainment, and is lost. The mountain is 
the elevated region ; the island is the place of isolation, 
it is^ entirely surrounded and stands apart. Wealth ex- 
alts men above their fellows and isolates them from 
the common herd, hence elevation and isolation are the 
prerogatives of the wealthy. The baronial lords of the 
Middle Ages built their castles on some elevated or 
isolated place and in so doing exemplified the common 
characteristic of their kind. But when nations are in 
internal revolt, wealth and those who possess it become 
the objects of attack, their pretensions and security are 
shaken, they are moved out of their places. They have 
trusted in a rock that has failed them. 

For their rock is not as our Rock, even our 
enemies themselves being judges. (Deut. 32. 
3I-) 

And the kings of the earth, and th^ great 
men and the rich men, and the mighty men, 
and every bondman, and every free man, hid 
themselves in the dens and the rocks &i the 
mountains. (Rev. 6. 15.) 

In- times of war all classes assemble their strength to 
fortify themselves. How many times mountain passes 
have served as fortifications. 

And said to the mountains and rocks, Fall 
on us, and hide us from the face of him that 
sitteth on the throne, and from the wrath of 
the Lamb. (Rev. 6. 16.) 

In their fortifications they seek protection from the 
face of hostile forces and from the fire of their as- 
sailants. Their extreme mental agitation is expressed 
in the terms, fall on us. The Godhead, Unity, sits 
on the throne, but warfare is the extremity of con- 
tention and passion sways the people. 

For the great day of his wrath is come ; and 
who shall be able to stand? (Rev. 6. 17.) 

Which belligerent shall withstand the shock of battle? 
The name of the sixth seal is Justice. The wrongs 

256 



THE OPENING OF THE SEALS 

which the people have endured and which have ma- 
tured through years of political mismanagement must 
be wiped out by unconquerable opposition. Industrial 
organization is like a great machine of many parts, 
intended to work together for the common good; co- 
operation is the law of life and when men think to 
elevate and isolate themselves, to appropriate to their 
personal use benefits in which all should participate, 
they pay the penalty of outraged nature when reason 
forsakes her throne and passion spends its fury. In 
unity there is no elevation nor isolation, but one con- 
glomerate mass. 



257 



SEVENTH CHAPTER 

And after these things I saw four angels 
standing on the four corners of the earth, 
holding the four winds of the earth, that the 
wind should not blow on the earth, nor on the 
sea, nor on any tree. (Rev. 7. 1.) 

THIS verse expresses the idea of barrenness or of 
the dead age. The earth, the sea, the wind, and 
tree are four elements which when acting in con- 
junction produce fruitfulness. The earth furnishes the 
fertility, the sea provides the moisture, the wind con- 
veys the moisture to its place above the earth, and the 
tree brings forth its fruit. But some intelligent force 
is acting to prevent fruitfulness. After Adam's trans- 
gression, it was said, 

God drove out the man: and he placed at 
the east of the garden of Eden cherubims, 
and a flaming sword which turned every way 
to keep the way of the tree of life. 

The flaming sword turned in all four directions. The 
angels stood on the four corners of the earth, holding 
the four winds of the earth to prevent fruitfulness. 
The four corners signify that God's plan of economic 
construction is in the form of a square. The earth 
and the sea are the two natural divisions of the earth's 
sphere; the sea forever contends with the earth for 
place and position;. they are therefore the two natural 
enemies, the two opposing forces, as it were, which 
wage an endless contention. But these great forces of 
nature, though always at strife, are by the providence 
of God and in their appointed seasons made to work 
together to fill the earth with life and clothe nature 
with the beauty of vegetation. And since the economic 

258 



THE DEAD AGE 

problem is the subject of these symbolical figures, the 
earth and the sea, in the order named, symbolize the 
industrial class and the commercial class, the two great 
contending forces always at strife when the law of 
race antagonism is in operation. The wind is the ele- 
ment which furnishes the motive power. That there 
were four winds signifies that there are four distinct 
forces at work in industrial activities ; the two classes 
above mentioned, the public or consumer, and the suc- 
ceeding generation. Laws which are detrimental to 
the race effect posterity to its disadvantage. 

holding the four winds 

suggests that laws are inadequate to the needs of co- 
operative industry and consequently the four powers 
are restrained from acting in conjunction to produce 
fruitfulness. 

And he shall send his angels with a great 
sound of a trumpet, and they shall gather to- 
gether his elect from the four winds, from 
one end of heaven to the other. (Mat. 24. 

31.) 

This declaration indicates that God will raise up a 
power, at the appointed time, able to cope with the situ- 
ation. 

And I saw another angel ascending from 
the east having the seal of the living God: 
and he cried with a loud voice to the four 
angels, to whom it was given to hurt the earth 
and the sea, (Rev. 7. 2.) 

saying, Hurt not the earth, neither the sea, 
nor the trees, till we have sealed the servants 
of our God in their foreheads. (Rev. 7. 3.) 

To hurt imports contention ; an endless class struggle. 
The angel pleads that the struggle cease. As the angel 
ascending from the east refers to the sun's ascension 
in the eastern skies, so Christ's ascending from the 
east is God's provision of mercy. A seal is a sign of 
authority; and the forehead, being the seat of men- 

259 



THE SCIENCE OF CHRISTIAN ECONOMY 

tality, signifies knowledge. The law of life will pre- 
vail only when those who are chosen to do God's serv- 
ice obtain the knowledge of God and of His written 
law. To hurt is to smite: in the training of animals 
it sometimes becomes necessary to strike them to com- 
pel obedience. Not until the servants of God receive 
the knowledge of His personality and of His law are 
they authorized to compel obedience thereto. 

And I heard the number of them which 
were sealed and there were sealed a hundred 
and forty and four thousand of all the tribes 
of the children of Israel. (Rev. 7. 4.) 

Of the tribe of Juda were sealed twelve 
thousand. Of the tribe of Reuben were 
sealed twelve thousand. (Rev. 7. 5.) 

And likewise from each of the other ten tribes were 
sealed twelve thousand, making a hundred and forty 
and four thousand in all. This number, 

A hundred and forty and four thousand, 

it will always be found is the number of the chosen. 
They form a square of four corners. The Hebrew 
race is recognized as the chosen people of God; but 
though the Mosaic Law was given unto them, they did 
not perceive its symbolical interpretation and therefore 
were not authorized to enforce it. It was Christ who 
came to interpret the law, and He was God's provision 
of mercy by whom came salvation. 

After this I beheld, and lo, a great multi- 
tude, which no man could number, of all na- 
tions, and kindreds, and people, and tongues, 
stood before the throne, and before the Lamb, 
clothed with white robes, and palms in their 
hands. (Rev. 7. 9.) 

After this I beheld, 

After the Jewish dispensation the times of the Gen- 
tiles, the gospel age, was ushered in. As the law was 
given to the Hebrew, so the gospel was given to the 
Gentile; The promise to Abraham was that "In thee 

260 



SALVATION 

and in thy seed shall all the nations of the earth be 
blessed." And so in this great multitude is represented 
all nations, and kindreds, and people, and tongues, 
clothed in the white robes of faultlessness and victory 
in their hands. 

And cried with a loud voice, saying, Sal- 
vation to our God which sitteth upon the 
throne, and unto the Lamb. (Rev. 7. 10.) 

Salvation is deliverance and preservation from de- 
struction. The laws of economy subject men to. two 
opposing conditions, one of which preserves, the other 
of which destroys. The race cannot as a whole over- 
come the disastrous results of the adverse law when it is 
in effect ; consequently the race is then divided against 
itself, and isolation and elevation appear. But salva- 
tion strives to reverse its opposing order and to trans- 
form defeat into victory for the entire race. The ex- 
alted station would then express the spirit of unity. 
The more the spirit of unity is exalted in the nation 
the more nearly will the race approach the likeness and 
image of God, for man was made in God's image. 

He that sat was to look upon like a jasper 
and a sardine stone. 

He was not a stone image but he was what jasper and 
sardine stone look like when intermingled ; He was 
to symbolize unity. Unity is the formal^expression, 
the image of God's spirit. 

And all the angels stood round about the 
throne and about the elders and the four 
beasts, and fell before the throne on their 
faces and worshipped God. (Rev. 7. 11.) 

Saying, Amen; Blessing, and glory, and 
wisdom, and thanksgiving, and honor, and 
power, and might, be unto our God for ever 
and ever. Amen. (Rev. 7. 12.) 

All the inherent energy and wisdom of the Almighty 
is condensed in unity. But 

261 



THE SCIENCE OF CHRISTIAN ECONOMY 

God is a Spirit ; and they that worship Him 
must worship Him in spirit and in truth. 
(John 4. 24.) 

And one of the elders answered, saying unto 
me, What are these which are arrayed in white 
robes? and whence came they? (Rev. 7. 13.) 

And I said unto him, Sir, thou knowest. 
And he said unto me, These are they which 
came out of great tribulation, and have washed 
their robes, and made them white in the blood 
of the Lamb. (Rev. 7. 14.) 

Out of chaos, and confusion, and desolation, and tears, 
the race will at last emerge conscious of the nature and 
value of human sacrifice expressed in service and of 
the means by which industrial vice shall be eliminated. 

Therefore are they before the throne of 
God and serve him day and night in his temple, 
and he that sitteth on the throne shall dwell 
among them. (Rev. 7. 15.) 

They serve God both in the dark season and in the 
light season, for they understand the recurring periods 
in the industrial cycle. All service is performed by a 
united effort in His temple, or according to God's plan. 
Unity, the Spirit of God, shall dwell among them. 

They shall hunger no more neither thirst 
any more, neither shall the sun light on them 
nor any heat. (Rev. 7. 16.) 

Poverty shall be eliminated and human wants shall be 
supplied. The bird of prey lights upon his victim ; 
the sun, symbolizing the governmental power, will no 
longer cast a shadow or prey upon the weak but nour- 
ish and protect, that passion may not be awakened. 
Any situation which heats the blood in passion un- 
seats the mental poise and makes brutality the domi- 
nating force, contrary to God's purpose. 

For the Lamb which is in the midst of the 
throne shall feed them and shall lead them 
unto living fountains of water : and God shall 
262 



SALVATION 

wipe away all tears from their eyes. (Rev. 

7- 17-) 
Not only will the race provide abundant nourishment 
to the people but it will educate and direct them in the 
way: for many a man has been counted a failure be- 
cause he never found his right vocation. By redemp- 
tion the blood of sacrifice will be transformed into 
the living waters, the market will be the living foun- 
tain of water of life. Men who live on a common 
plane of life will have sympathies in common, quite 
different from class hatred. God intended that the 
spirit of sympathy should alleviate sorrow and turn 
it into joy. 

The-fpolicy of emphasizing the effects of the two 
laws by contrast is carried out to the end of the story. 
Beginning with the first verse of the eighth chapter, 
the author of the Revelation again presents the dark 
side of the subject. It is as though the seventh chap- 
ter had been omitted, for the thread of the story which 
was dropped at the end of the sixth chapter is taken 
up again with the beginning of the eighth chapter. 



263 



EIGHTH CHAPTER 

And when he had opened the seventh seal,, 
there was silence in heaven about the space of 
half an hour. (Rev. 8. i.) 

THE last seal is broken, the book is opened and 
the law is about to be declared; there is an om- 
inous silence in the heavens ; it is as the silence 
before the storm. The law of brute force or the law 
of destruction, which, in the order of things, precedes 
that of right reason, is about to be exemplified. It was 
said that originally God made man without sin; and 
politicai economists have said that originally men had 
all things in common. It was not until man took the 
law into his own hands or until he began to develop 
commercial strength that his ignorance of economic 
science resulted in the disinheritance of the race and 
he fell from his first estate. 

And I saw the seven angels which stood be- 
fore God : and to them were given seven trum- 
pets. (Rev. 8. 2.) 

Before the throne were the seven Spirits of God which 
were sent forth as messengers into all the earth. These 
seven angels have now returned to the foot of the 
throne to declare that God's orders have been obeyed, 
that a cycle of time will be presently cdmpleted. 

During the days of the Israelitish integrity the har- 
vest season marked the completion of the yearly cycle 
of time. The trumpet was used to call the people 
together to offer their sacrifices in commemoration 
of the event. Forty-nine days after they brought the 
first fruit offering, when the fruits of the season began 
to reach their maturity, the feast of weeks was cele- 
brated. Then on the first day of the seventh month, 

264 



THE OPENING OF THE SEVENTH SEAL 

and following the feast of weeks, there was celebrated 
a memorial of blowing of trumpets which for con- 
venience may be called the trumpet day. Following 
this, on the tenth day of the seventh month came the 
day of atonement, which, because of its ceremonial re- 
quirements, has been termed the national wedding day ; 
and on the fifteenth day of the seventh month, at the 
end of the harvest season, occurred the feast of taber- 
nacles. It will then be seen that the trumpet day and 
the day of atonement came right in the midst of the 
harvest season, or at the close of the yearly cycle. 

The seventh seal is broken and the book of the law 
is open; the yearly cycle is completed. This fact, to- 
gether with the statement that "unto the seven angels 
were given seven trumpets," makes it possible to locate 
our position along the line of our progression ; we are 
in the midst of the harvest season and the law which 
governs the exchange is now about to be declared. 

And another angel came and stood at the 
altar, having a golden censer ; and there was 
given unto him much incense that he should 
offer it with the prayers of all saints upon the 
golden altar which was before the throne. 
(Rev. 8. 3.) 

With the seventh angel a yearly cycle is completed, 
and with another angel, which is the eighth, a new 
cycle of time begins. The golden incense altar stood 
without the veil of the temple, before the ark of the 
testament, which was God's throne or the place where 
He manifested His presence. The golden altar, as 
previously stated, is the retail market. Upon the retail 
counter the industrial cycle is completed; here is also 
the beginning of a new cycle of time because the new 
cycle always begins with life ; and it is over the retail 
counter that life is restored again. So that, while the 
retail market marks the culmination of a cycle of in- 
dustrial activities, being the last step in industrial prog- 
ress, it also is the beginning of a new cycle of time. 
The saints are those who have entered into the sacred 
compact; the prayers of the saints are their petition, 

265 



THE SCIENCE OF CHRISTIAN ECONOMY 

"Give us this day our daily bread." It is to the golden 
counter that the people come to make their petitions 
known, to ask for their daily sustenance. The golden 
altar is so called because it is there that the people lay 
down their gold, which is the governmental promise, 
and obtain satisfaction, or find that the promise has 
been repudiated, depending on the law that is in force : 
for all business is conducted before the throne, or in 
the name and by the sanction of the law. 

And the smoke of the incense, which came 
with the prayers of the saints, ascended up 
before God out of the angel's hand. (Rev. 
8.4.) 

The incense symbolizes the perfume of the flowers 
because the perfume is the culmination of vegetable 
maturity. The perfume ascends and pervades the at- 
mosphere; and as the flower gives off its fragrance, 
which is as the smoke of the incense, it withers and 
dies, or is consumed. And so the people at the retail 
market make their wants known or offer up their peti- 
tions, which are as the fragrance and beauty of the 
restoration. There is also implied the consumption of 
substance. The smoke of the consumption ascends ac- 
cording to the requests of the petitioners; the smoke 
of the incense arose with the prayers of the saints up 
before God. Distribution is the final purpose of God 
because in a full and complete distribution of the ar- 
ticles of commerce the sacrificial offering is consumed 
to ashes. 

And the angel took the censer, and filled it 
with fire of the altar, and cast it unto the 
earth : and there were voices and thunder- 
ings, and lightnings, and an earthquake. 
(Rev. 8. 5.) 

From the retail counter the distribution is sent broad- 
cast over the earth, like the refreshing showers. On 
the day of atonement, according to the Mosaic Law, 
Aaron took a censer full of burning coals of fire from 
off the altar of burnt offering, and with his hands full 

266 



THE OPENING OF THE SEVENTH SEAL 

of sweet incense, brought it within the veil and put the 
incense upon the fire before the Lord, that the cloud 
of the incense might cover the mercy seat that was 
upon the testimony. So by the statement, "And the 
angel took the censer, and filled it with fire of the 
altar," it is possible again to locate our position. It 
is the day of atonement, or national reconciliation, 
the wedding day. Marriage marks the culmination of 
physical development ; but it is also the beginning of a 
new generation, or a new race life. The voices, and 
thunderings, and lightnings, and an earthquake, all de- 
note life. The earthquake or internal movement de- 
notes life because internal movement is the first sign 
of life. There is a tremor, the earth quivers with life 
and activity. 

and voices, 

There are many engaged in the process of industrial 
birth. 

And the seven angels which had the seven 
trumpets prepared themselves to sound. 
(Rev. 8. 6.) 

At the sounding of the trumpet the people will as- 
semble, and whether they are to witness a wedding 
ceremony, or a betrayal at the altar, will depend upon 
the law that is in effect, for the people are called to- 
gether to hear the reading of the law. A sound is a 
discordant note, it is the hour of clamor and strife; 
the governmental policy is to be declared and a reign 
of destruction is about to be inaugurated. 

And the first angel sounded, and there fol- 
lowed hail and fire mingled with blood, and 
they were cast upon the earth ; and the third 
part of trees was burnt up, and all green grass 
was burnt up. (Rev. 8. 7.) 

The Mosaic Law divided time into cycles of seven, or 
provided for seven periods in each cycle of time. 
There were seven days in each of the seven weeks 
preceding the harvest season, and each week marked 
a period in the yearly cycle. Also every seventh year 

267 



THE SCIENCE OF CHRISTIAN ECONOMY 

was a sabbath of rest unto the land, in which they 
neither sowed the field nor pruned the vineyard. The 
law numbered seven sabbaths of years, or forty-nine 
years, and hallowed the fiftieth year and proclaimed 
liberty throughout all the land unto all the inhabitants 
thereof. This proclamation was to be heralded on the 
day of atonement of that year of jubilee. And as each 
of the seven weeks preceding the harvest season 
marked a period in the yearly cycle, so according to 
the Revelation, each of the seven seals with which the 
book was sealed marks a period in the yearly cycle. 
And as every seven years marked a period in the half 
century cycle, so each of the seven trumpet sounds 
marks a period in the half century cycle. 

And the first angel sounded, and there fol- 
lowed hail and fire mingled with blood. 

A hailstorm with fire signifies destruction, first to veg- 
etable life and then animal life, because all life depends 
directly or indirectly upon vegetable life. Wherever 
physical life is ruthlessly destroyed, blood is shed ; and 
so there followed 

hail and fire mingled with blood, and they 
were cast upon the earth ; and the third part 
of trees was burnt up. 

When the last of the seven seals is broken, announc- 
ing the close of the yearly cycle, and when at the first 
of the seven trumpet sounds the first seven-year period 
of the half -century cycle is begun, when the govern- 
mental policy for this first seven-year period is an- 
nounced, this policy is found to be not one of preser- 
vation but one of destruction. The tree is a symbol 
of life because it is from the tree, or vegetation, that 
man is provided for ; and thus the governmental policy 
of ruthless destruction of life is announced. It is not 
the refreshing shower which falls with impartial dis- 
tribution, but a storm of destruction, hail, and fire 
mingled with blood. The law of restitution is null 
and void to the extent of one third of the market's 
natural capacity to provide nourishment. 

268 



THE SOUNDING OF THE FIRST ANGEL 

In every commercial transaction there are three 
parties represented; if the transaction is conducted at 
the wholesale counter, as the products of labor are 
entering the market, the three parties are the indus- 
trial party, the commercial party, and the legal or gov- 
ernmental party. The latter, because it furnishes the 
medium of exchange which makes every commercial 
transaction binding, becomes the third party in every 
exchange. If it is conducted at the retail counter, as 
referred to in the preceding verse, it is the merchant, 
the consumer, and the government. The term "con- 
sumer," it is clear, includes the entire race, as does the 
term "industrial class." And since it was one third 
part of the trees which was burned up, it was the sus- 
tenance, or the estate, belonging to one third of the 
consumers which was destroyed. The class to which 
this one third belongs is easily determined for it has 
always been the industrial class which has been dis- 
inherited and driven out to till the soil. 

hail and fire . . . were cast upon the 
earth. 

As the earth is always symbolical of the laboring class, 
all through these seven periods, or forty-nine years, 
during which the seven angels sound, the blight of the 
law falls upon the third party to commercial exchange, 
or to such portion as represents labor. 

all green grass was burnt up. 

The verdant green is nature's beauteous apparel ; and 
the economic system which destroys the estate of the 
third party deprives human relations of all natural 
beauty and dress ; makes life an endless struggle, breed- 
ing class hatred and political dissolution ; and destroys 
individuality with the devastation of the carpet of 
green composed of numberless individual blades. 

And the second angel sounded, and as it 
were a great mountain burning with fire was 
cast into the sea ; and the third part of the sea 
became blood. (Rev. 8. 8.) 
Two principles are here involved : that to destroy life 

269 



THE SCIENCE OF CHRISTIAN ECONOMY 

is to shed blood ; and that the sea constantly contends 
with the earth for place and position. In the market 
the great surging mass of humanity contends with the 
price for its life, wherein is enacted the great class 
struggle in which the third party, labor, is continually 
destined to perish and go down in the struggle when 
the law of race antagonism is in force. 

a great mountain burning with fire is cast 
into the sea. 

As fire is energy released, the verse implies great en- 
ergy cast into the struggle. That this commercial age 
is called the strenuous age there is no wonder; the 
desire for commercial power has brought into action 
the latent forces at man's command until the race is 
threatened with exhaustion from its protracted and 
relentless exertion. 

And the third part of the creatures which 
were in the sea, and had life, died; and the 
third part of the ships were destroyed. (Rev. 

8. 9 .) 

As the earth symbolizes industry, so the sea symbolizes 
commerce. All the articles of commerce represent 
labor's blood shed. But this blood which discolored 
one third of the sea refers to the hopeless struggle 
which one third of the living creatures wage in the 
great commercial sea, in defense of their lives, for it 
is in the restless tide of commerce that the life of 
the industrial class is snuffed out. The ship is the 
place of refuge which bears men in safety over the ever 
changing billows. Money is the promise which tides 
men over the strife, if it be sufficient ; but if the pur- 
chasing power of money is extracted through advanced 
or advancing prices, the ship is destroyed. 

And the third angel sounded, and there fell 
a great star from heaven, burning as it were 
a lamp, and it fell upon the third part of 
rivers, and upon the fountains of water. 
(Rev. 8. 10.) 

270 



THE SECOND AND THIRD ANGELS 

The stars are the promises ; the greatest star in God's 
political constellation is the promise of redemption. 
When ships are destroyed, when money fails, redemp- 
tion is set at naught and the world makes God a de- 
ceiver; His greatest promise to man falls out of the 
heavens. Without redemption men fail to realize that 
for which they labored. The fallen star symbolizes 
man's fallen condition. 

Burning as it were, a lamp. 

A lamp is an artificial light; the stars and the moon 
produce an artificial or an indirect light; they are the 
lamps of heaven. Thus far man has never had a right 
understanding of the law of redemption, he has not had 
a natural light to the subject, and could not become obe- 
dient to a law he did not comprehend. 

And it fell upon the third part of rivers. 

After the water has been drawn up by the sun's rays 
and the clouds have deposited their contents over the 
thirsty soil, the surplus water finds its way back again 
to the ocean; the river is the return current. The 
necessities of life flow back to the people over the re- 
tail counter, so the retail business is the return current 
of the commercial stream. The artificial or indirect 
restoration is insufficient to those to whom the one 
third of the volume of the river should be directed 
or distributed, which volume represents the equity of 
labor. 

and upon the fountains of water. 

The fountains of water, recognized as the market, are 
spoken of in the plural sense because there are many 
commercial centers. That the star fell also upon the 
fountains of water is to say that when redemption fails 
the commercial stream is affected at its source. The 
source of all commerce is industry, and the source of 
industry is the industrial class. Labor furnishes the 
power which keeps the wheels of commerce moving. 

And the name of the star is called Worm- 
wood; and the third part of the waters be- 
271 



THE SCIENCE' OF CHRISTIAN ECONOMY 

came wormwood ; and many men died of the 
waters, because they were made bitter. (Rev. 
8. n.) 

To be legally disinherited by reason of this adverse 
law is to be legally dead; it is an artificial condition, 
not a natural condition. God never intended that man 
should suffer the bitterness of the spirit of poverty 
which comes through financial insufficiency. 

And the fourth angel sounded, and the third 
part of the sun was smitten, and the third part 
of the moon, and the third part of the stars ; 
so as the third part of them was darkened, 
and the day shone not for a third part of it 
and the night likewise. (Rev. 8. 12.) 

When the power of the law is turned against men 
they are put out beyond the circle of light and mercy, 
they are without hope in the world. To smite a light 
is to strike it, or to extinguish it; the influence of the 
law acts against men and puts out their light and they 
are lost in darkness and in sin. Sin, because the prom- 
ise is only "To him that overcometh," thereby making 
it a crime to become even the victim of wrong rela- 
tions. Men are admonished to strive to attain the 
highest possible state consistent with their right rela- 
tions to others. 

and the day shone not for the third part of 
it and the night likewise. 

With redemption the day dawns in the industrial cycle, 
but without redemption the day shines not for the third 
party, and the promises being forfeited, the lamps of 
the night likewise fail. 

And I beheld, and heard an angel flying 
through the midst of heaven, saying with a 
loud voice, Woe, woe, woe to the inhabiters 
of the earth by reason of the other voices of 
the trumpet of the three angels, which are 
yet to sound! (Rev. 8. 13.) 

According to the Revelation, a cycle of time is di- 

272 



THE SOUNDING OF THE FOURTH ANGEL 

vided into seven periods. The first seven-year period 
of the half-century cycle, it has. been ascertained, sig- 
nifies Life : the voices, and thundering, and lightning, 
and an earthquake, together with the third part of 
trees, all denote life. But it is not that life which was 
a gift to man but rather the life which is restored to 
him at the retail counter. The next three periods — 
Labor, Exchange, and Progression — also have refer- 
ence to the market, because it is in the market that 
redemption is being violated. 

And the third part of the sea became blood. 

Labor is destined to lose ; from the very beginning of 
the struggle she has no fighting chance as a class be- 
cause the law is against her. 

And the third part of the waters became 
wormwood ; 

The water of life is restored to her out of the ex- 
change with bitterness because it is accompanied with 
disaster. 

And the day shone not for the third part of 
it, and the night likewise. 

The path of her progression leads, not to realization, 
but to the unillumined shadows of unending night. 
Then 

Woe, woe, woe to the inhabiters of the 
earth by reason of the other voices of the 
trumpet of the three angels, which are yet to 
sound. 

These three are Faith, Justice, and Attainment, but for 
the third party there is no future prospect. 



273 



NINTH CHAPTER 

And the fifth angel sounded, and I saw a 
star fall from heaven unto the earth; and to 
him was given the key of the bottomless pit. 
(Rev. 9. 1.) 

THIS is the second star which John has observed 
leave the path of its natural orbit and go crash- 
ing down through space. There is a destructive 
principle or unwritten law and there is a constructive 
principle or written law. When God swung the il- 
luminating bodies into space He wrote upon them His 
constructive principle or law. When the star falls from 
heaven it is moving in accordance with the destructive 
principle. The falling stars, therefore, symbolize that 
national progress is being made along the line of the 
destructive principle. The two stars denote man's 
fallen condition ; that human depravity is not confined 
to one class alone, but that both classes are alike guilty. 
But the result affects the two classes quite differently, 
as we shall see. 

The first star, or the great star, refers to the indus- 
trial class ; it is the great star because that class prac- 
tically includes the race, and the whole is greater than 
any of its parts. 

and 1 saw a star fall from heaven unto the 
earth; 

The second star symbolizes the mercantile class. It fell 
from heaven because the hail falls from heaven; the 
subject of contemplation is a destructive storm. It 
fell unto the earth because the earth is the founda- 
tion of all property rights. Hail is water condensed; 
money is the water of life in its condensed form. 
Money returning to the earth for investment is as a 

274 



THE SOUNDING OF THE FIFTH ANGEL 

devouring flame, and it is mingled with blood because 
the blood has not yet been transformed into water. 

Hail and fire mingled with blood, 
and to him was given the key of the bot- 
tomless pit. 

The bottomless pit is the past; to give any person a 
key is to give him access or the right of possession. 
The key to the process by which property is accumu- 
lated is price control ; and price control thus far has 
proved a prerogative of the mercantile class. The line 
between the two classes is not at first a distinct line; 
but the means by which the wedge is driven between 
the two classes is not to be mistaken: it is price con- 
trol. Excessive profit of business is the father of all 
accumulated wealth. And excessive profits are always 
won through the merchantman's power to dictate the 
price. Both classes are fallen, but the difference is that 
the mercantile class wins in the commercial struggle 
whereas the industrial class loses. To the merchant- 
man is given the key to the past. Property accumula- 
tion is a process which requires time ; and because at 
the beginning of the process the key of price control 
was intrusted to his hand, the merchantman in time 
arises to unlock the world's great treasure house of 
wealth and to take possession. 

Excessive profits of business represent the margin 
between the expense of conducting business and the 
selling price of goods. They are the sums which are 
above all expenses and which may be used for the 
purpose of investment. It is true that in the beginning 
of the process personal exertion and economy seem to 
enter, and do enter, into success in business, but there 
are many other things which enter also into the develop- 
ment of business. The higher a man rises in the scale, 
the more clearly will it be seen that price control is 
the great factor by which he has won success. That 
the key was given to him is to say that the merchant 
had little or nothing to do with the circumstances of 

275 



THE SCIENCE OF CHRISTIAN ECONOMY 

the market which makes price control possible. He 
studies the condition of the market and will dictate 
the price if he is in a position to do so. 

And he opened the bottomless pit; and 
there arose a smoke out of the pit, as the 
smoke of a great furnace ; and the sun and the 
air were darkened by reason of the smoke of 
the pit. (Rev. 9. 2.) 

Business is conducted between the wholesale market 
and the retail counter. Between the wholesale price 
and the retail price the merchant realizes the margin 
which enriches him. From the great brazen altar, the 
wholesale market, the smoke of the people's sacrifices 
rise heavenward, and there, generally speaking, where 
the process begins. The sun and the air symbolize in 
their order, life and liberty: were it not for the sun 
there would be no vegetation on the earth and no life ; 
and the air is the only necessity of human existence 
which is free to all. Life and liberty are darkened 
by reason of the smoke of the pit. 

An excessive amount of smoke denotes improper 
combustion due to insufficient draft; fire must have 
plenty of air in order to burn with little smoking. The 
great furnace upon which the people's sacrifices are 
consumed has not been constructed on right principles 
or with sufficient regard to air, or liberty, which must 
be freely provided in order to insure impartial con- 
sumption. As monetary accumulation progresses, life 
and liberty begin to stifle or the people begin to feel 
oppressed. Any business policy which interferes with 
or unjustly restricts the people's purchasing power 
chokes the fires of consumption ; hence the excessive 
smoke. Smoke denotes confusion, suffocation, and 
blindness. When the industrial cycle does not end in 
realization it ends in confusion; the human mind be- 
comes bewildered as to what is right and what is wrong, 
it wanders from the path of rectitude and is lost in 
confusion. 

276 



THE SOUNDING OF THE FIFTH ANGEL 

And there came out of the smoke locusts 
upon the earth: and unto them was given 
power as the scorpions of the earth have 
power. (Rev. 9. 3.) 

The locusts symbolize the hungry hordes of humanity 
which surge back and forth, as did the famished mul- 
titudes of Rome, crying for bread and the circus. 
That they came out of the smoke is to say that, owing 
to the confusion which results from there being no 
clear conception of economic science, the multitudes 
go hungry. The venom of the scorpion causes great 
pain but it is hardly ever destructive to life. 

And it was commanded them that they 
should not hurt the grass of the earth, neither 
any green thing; neither any tree, but only 
those men which have not the seal of God in 
their foreheads. (Rev. 9. 4.) 

The reference is to class struggle. The locusts light 
upon the green vegetation and devour it; but these 
human locusts are effectually prevented from satisfy- 
ing their hunger upon their natural diet. Our statu- 
tory laws are effectual in turning over the estate to 
the mercantile class, but in so doing our legislators 
have no authority from God. 

only those men which have not the seal of 
God in their forehead. 

They have neither the knowledge of God's law nor 
authority to enforce those laws which are without His 
sanction. 

And to them it was given that they should 
not kill them, but that they should be tor- 
mented five months ; and their .torment was 
as the torment of a scorpion, when he striketh 
a man. (Rev. 9. 5.) 

The sting of the scorpion is not fatal, but painful and 
irritating. Men caught in the meshes of economic 
bondage find themselves helpless and without purchas- 

277 



THE SCIENCE OF CHRISTIAN ECONOMY 

ing power ; they can accomplish little else than to be a 
source of constant irritation to the privileged class, 
which, having absorbed all wealth, is too well secured 
to be overcome. The complaint of the down-trodden 
is not against the poverty of nature but against the 
man who thrives at their expense; they have ever at- 
tacked the man instead of the system which is at fault. 

And in those days shall men seek death, 
and shall not find it ; and shall desire to die, 
and death shall flee from them. (Rev. 9. 6.) 

When life is robbed of all its sweetness and in the 
prospective canopy of heaven not a glimmering star 
of hope pierces the gloom of despair, there comes into 
the hearts of men an overwhelming desire to end their 
miseries in death. It is then that they live only because 
their breath continues to come and they do not pre- 
vent it. And the fortunate may try to ignore this state 
of mind and scorn it down; but so long as the earth 
is strewn with human wreckage, the problem will force 
its lank specter upon public attention. 

And the shapes of the locusts were like 
unto horses prepared unto battle ; and on their 
heads were, as it were, crowns like gold, and 
their faces were as the faces of men. (Rev. 

9.70 
Beginning with this verse and reading on through to 
the end of this ninth chapter, the three great divisions 
to which the economic body always conforms have 
now resolved themselves into two contending forces, 
with liberty as the price of victory or defeat. The 
golden crown of life is liberty ; but these crowns were 
not of gold: they were but like gold, an imitation, 
because men have not learned the law of liberty and 
cannot reach a state to which they know not the way. 

horses 

denote the beast of burden ; labor was ever the "beast 
of burden." 

And they had hair as the hair of women, 
278 



THE STRUGGLE FOR LIBERTY 

and their teeth were as the teeth of lions. 
(Rev. 9. 8.) 

Both sexes are symbolized by labor because in eco- 
nomic relations labor answers to the productive or 
female attributes ; and in the seventh verse is re- 
ferred to as having the faces of men. As the 

teeth of lions 

refers to the determined struggle, and as the lion sym- 
bolizes life, it is the restoration to life or the assurance 
of liberty for which the contending forces are fighting. 

And they had breastplates, as it were 
breastplates of iron; and the sound of their 
wings was as the sound of chariots of many 
horses running to battle. (Rev. 9. 9.) 

Upon each of the twelve stones in Aaron's breastplate 
there was engraved one of the names of the twelve 
tribes of Israel. In this connection, the name signifies 
an individual unit. The stones of breastplate have ref- 
erence to the twelve vocational distinctions which result 
from the twelve classifications into which the fruits of 
the restoration are resolved : although the lines of the 
vocational distinction are not sharply drawn. It is 
for the last reason spoken of as a breatplate of iron 
because the twelve vocational classes are, like iron, 
molded together into a common body. The twelve 
classifications are; Fuel, Clothing, Shelter, Light, etc. 
Men may be engaged in these various pursuits and 
yet their work be so intermingled that no attempt will 
be made to classify them. The chariot was the vehicle 
used in the race ; the industrial struggle is an internal 
race struggle or race. 

And they had tails like unto scorpions and 
there were stings in their tails : and their 
power was to hurt men five months. (Rev. 
9. 10.) 

The tail signifies passion. In the unbridled passion of 
class warfare the oppressed have always had right on 
their side, which, with the sting of the conscience of 

279 



THE SCIENCE OF CHRISTIAN ECONOMY 

the oppressor, has been their most powerful weapon. 
Five months is a period of time corresponding to the 
dead age, during which this internal race struggle will 
continue. 

And they had a king over them which is 
the angel of the bottomless pit, whose name 
in the Hebrew tongue is Abaddon, but in the 
Greek tongue hath his name Apollyon. (Rev. 
9. 11.) 

These names signify The Destroyer. The king is the 
supreme head of government. During this period of 
five months, which is a fractional part of a certain 
cycle of time, it will be the policy of governmental 
heads to act as a destructive force. Having conceded 
to the mercantile class the right of property possession, 
it is conceived to be the principal business of govern- 
ments to protect property and keep the peace. Gov- 
ernments act, to the property class, as their guardian 
angel but to the disinherited as their despoiler or the 
destroying angel. 

One woe is passed ; and, behold, there come 
two woes more hereafter. (Rev. 9. 12.) 

The misfortunes which overwhelm the race are alike 
progressive ; the wheels of revolution never turn back- 
ward ; one woe has already been perpetrated and the 
wrong relations can never be righted without involving 
the entire race in the fratricidal struggle. 

And the sixth angel sounded, and I heard a 
voice from the four horns of the golden altar 
which is before God, (Rev. 9. 13.) 

Saying to the sixth angel which had the 
trumpet, "Loose the four angels which are 
bound in the great river Euphrates." (Rev. 
9. 14.) 

The cry is for liberty, "Loose the four angels which 
are bound in the great river Euphrates" The river 
Euphrates signifies the river of commerce for the 
reason that the Euphrates River was at one time the 

280 



THE STRUGGLE FOR LIBERTY 

principal commercial thoroughfare between what was 
known as the east and west of Asia Minor. The voice 
or demand for liberty comes from the four horns of 
the golden altar. The blessings of liberty flow forth 
from the retail counter ; over the retail counter the 
contending forces must be reconciled and justice shall 
be meted out to the four parties there concerned. 

And the four angels were loosed, which 
were prepared for an hour, and a day, and a 
month, and a year, for to slay the third part 
of men. (Rev. 9. 15.) 

At the retail counter the fetters of economic bond- 
age are or should be severed. But how many times 
the struggle for liberty has seemingly been won only 
to have to be repeated! An hour, and a day, and a 
month, and a year is for all time or for constant repe- 
tition of the cycles. Labor is the third part which in 
the providence of God must be made an everlasting 
sacrifice upon the altars of production to provide the 
national sustenance. 

And the number of the army of the horse- 
men were two hundred thousand thousand : 
and I heard the number of them. (Rev. 9. 

16.) 

This number means two thirds : one hundred thousand 
would be one third, and cwo hundred thousand thou- 
sand, two thirds. Two thirds of the race, the govern- 
mental and the mercantile classes, are now combined 
into one hostile army arrayed against the first army of 
locusts which were like unto horses prepared unto 
battle. 

And thus I saw the horses in the vision, 
and them that sat on them, having breast- 
plates of fire, and of jacinth, and brimstone: 
and the heads of the horses were as the heads 
of lions ; and out of their mouths issued fire 
and smoke and brimstone. (Rev. 9. 17.) 

This second company of mounted horsemen which is 
opposed to the first company spoken of in the seventh 

281 



THE SCIENCE OF CHRISTIAN ECONOMY 

verse of this chapter represents the commercial branch 
of the industrial class. Horses symbolize the indus- 
trial class, but that class has two branches. The op- 
pressors of the race do not bear upon their hearts and 
upon their shoulders the responsibility of protecting the 
equity of the individual members of the race, or of 
seeing that the avenues of opportunity to industry are 
kept open ; but bear with them the fire, consuming the 
individual portions of the first industrial class, and the 
smoke of burning brimstone, suppressing its com- 
plaints. This is the lake of fire, burning with brim- 
stone, which is the second death ; and hell fire in its 
second degree, according to the doctrine of Jesus 
Christ. It is from such a hell that God would save 
the world. 

For God sent not his Son into the world to 
condemn the world; but that the world 
through him might be saved. (John 3. 17.) 

A mythological story is told of the flower jacinth, 
or hyacinth, to the effect that the flower sprang from 
the blood of Hyacinthus, who was unintentionally 
slain by Apollo, Greek god of the sun and of music. 
Hyacinthus was a youth to whom Apollo became very 
much attached. One day while Apollo and Hyacinthus 
were playing quoits together, Zephyrus, who also was 
very fond of Hyacinthus, happened to pass by, and, 
becoming jealous of their friendship, he blew Apollo's 
quoit aside so violently that it struck his companion 
and inflicted a" wound from which he died. And so, 
where the equality of the race is not maintained, jeal- 
ousy comes between those who should be companions, 
and out of the smoke of the consumption there arises 
not the sweet perfume of the flowers but the fumes 
and odors of suffocation as the climax of industrial 
development. Hence Jacinth undoubtedly refers to 
the perfume or smoke of consumption. 

By these three was the third part of men 
killed, by the fire, and by the smoke, and by 
the brimstone, which issued out of their 
mouths. (Rev. 9. 18.) 
282 



THE STRUGGLE FOR LIBERTY 

Our statutory laws permit the mercantile class to buy 
up or appropriate the resources of a country as a con- 
suming fire. By this means liberty, or the air, is con- 
taminated with smoke ; access to the means of pro- 
duction is cut off, and in the fumes of the brimstone 
there comes suppression. This is done in the name of 
the law which issues out of their mouths. 

For their power is in their mouths and in 
their tails ; for their tails were like unto ser- 
pents, and had heads and with them they do 
hurt. (Rev. 9. 19.) 

The serpent coiling himself about his victim and 
squeezing him to death purports the squeezing process 
which has often attracted attention in commercial war- 
fare; the serpent signifies the mercantile class. The 
tail symbolizes lust, and the head symbolizes wisdom ; 
the mercantile class has exercised wisdom in its lust 
in the shrewd foresight necessary to financial success, 
and in the framing of legislation to its advantage. 

And the rest of the men which were not 
killed by these plagues yet repented not of the 
works of their hands, that they should not 
worship devils, and idols of gold and silver, 
and brass, and stone, and wood ; which neither 
can see nor hear nor walk. (Rev. 9. 20.) 

The rest of the men which were not killed 

are those who are not disinherited by this means. 
There are many men who do not acquire excessive 
fortunes but who sanction the system by their moral 
support ; to these belong the great middle class. Mone- 
tary accumulation thrives in the darkness when greedy 
ambition transforms the image of God into the self- 
centered devil. God is the living spirit of redemption 
but the middle class does not depend on redemption 
for its life but looks to the idols of property possession 
which neither can see nor hear nor walk. And in so 
doing they render homage to the spirit of selfishness : 
they worship devils. 

283 



THE SCIENCE OF CHRISTIAN ECONOMY 

Neither repented they of their murders, 
nor of their sorceries, nor of their fornica- 
tions, nor of their thefts. (Rev. 9. 21.) 

All these evils have their counterpart in the broader 
field of economic thought : for as murder is the ruth- 
less destruction of human life, by the violation of the 
right principles of race life untold millions are con- 
demned to the second death or economic murder; as 
sorcery is a resort to evil spirits, property accumu- 
lators have overcome the obstacles set before them 
through a resort to the evil spirit of the destructive 
principle, or economic sorcery; as fornication is the 
association of the sex without the holy marriage vow, 
economic fornication is the establishment of class re- 
lations, not sanctified by a contract as sacred as the 
marriage obligation ; as theft is the crime of unlawful 
appropriation of another's possession, the acquisition 
of wealth not according to the true principles of polit- 
ical science is economic thievery. 

When the seventh seal is broken and the law of 
brute force is fully demonstrated it is found to ex- 
emplify Destruction, Possession, and Suppression. 

And having demonstrated the futility of the law of 
brute force to serve the best interests of the people, 
the alternate situation is again submitted for consid- 
eration. 



284 



TENTH CHAPTER 

And I saw another mighty angel come down 
from heaven, clothed with a cloud, and a rain- 
bow was upon his head, and his face was as it 
were the sun, and his feet as pillars of fire: 
(Rev. 10. i.) 

THE cloud is the symbol of God's visible pres- 
ence, the sign of His personal manifestation. It 
is said that Christ in His second coming will 
appear in a cloud. Christ, the Hero of the story, was 
first presented clothed with a garment down to the 
foot and girt about the paps with a golden girdle, de- 
noting the office as high priest and head of the 
churches ; but in His second appearing He . comes 
clothed in His kingly apparel ; for Christ's domain 
will embrace both church and state. The cloud is also 
a symbol of life because it is from the cloud that the 
earth receives the refreshing showers, impartially dis- 
tributed over the thirsty soil. Christ said, "I am the 
life." The rainbow was placed in the heavens as a 
sign of God's promise to man that the earth should 
not again be destroyed. The mighty angel who came 
down from heaven clothed in the glory of the cloud 
and rainbow represents Christ in His second appear- 
ing. 

his face as it were the sun. 

The sun is the great power which holds the stars in 
their courses and maintains order in the universe : it 
symbolizes governmental power. His kingly apparel 
denotes that He is opposed to the destructive principle 
in government. The three ideas expressed in the God- 
head are Unity, Protection, and Impartial Distribution ; 
and Christ in His second appearing is clothed in the 
attributes of God. The sun signifies unity; the rain- 
bow, protection ; and the clouds, impartial distribution. 

285 



THE SCIENCE OF CHRISTIAN ECONOMY 

And he had in his hand a little book open : 
and he set his right foot upon the sea, and his 
left foot on the earth. (Rev. 10. 2.) 

The little book opened is the short story of redemp- 
tion, the sweet story of God's love. 

God so loved the world that he gave his 
(First) begotten Son that whosoever believ- 
eth in him might not perish but have ever- , 
lasting life. (John 3. 16.) 

According to the Revelation, Christ was the first be- 
gotten of the dead. He it was through whom the line 
of descent was established; He became the first be- 
gotten Son of God. He set His right foot on com- 
merce and His left foot on industry. The right side 
always denotes strength. The tribe of Levi was the 
strength of Israel, and because they offered the sacri- 
fices, the priesthood symbolizes the mercantile class, 
which is the strength of industry. With His right foot 
on the sea and His left foot on the earth, His feet are 
as pillars of fire, His face as the sun. The sun lifts 
the water up out of the sea that it may be deposited 
over the earth. By His body Christ unites the con- 
tending forces and promotes harmony that life may 
dominate the earth ; His flesh and His blood He gave 
for the life of the world. The products of the market, 
therefore, represent Christ's flesh and blood, through 
which the world will be reconciled. Labor and com- 
merce are the two great pillars which support the body 
of the race. 

And cried with a loud voice as when a lion 
roareth : and when he had cried, seven thun- 
ders uttered their voices. (Rev. 10. 3.) 

The seven thunders portend the spring showers, they 
signify that the dead age has been supplanted with the 
age of life and order. When all the elements of na- 
ture are in right attitude towards each other the earth 
teems with life. Thunder is the report ; the lion roared 
and the thunder replied. 

286 



CHRIST'S SECOND APPEARING 

And when the seven thunders had uttered 
their voices, I was about to write : and I heard 
a voice from heaven saying unto me, Seal up 
those things which the seven thunders uttered, 
and write them not. (Rev. 10. 4.) 
Christ's law is the marriage law, His cry is the pro- 
posal ; Christ proposes to His chosen, but does not pre- 
sume to give the answer; God's people must answer 
for themselves. Christ's proposal is that His people 
shall become obedient to His marriage covenant. 

Christendom, where do you stand on this great ques- 
tion now submitted for your decision ? Will you enter 
with Jesus into the glorious consummation of His 
sacred marriage obligation and give life to this world ? 
You who have carried the message of redemption to 
every land, will you hear God's voice bidding you go 
onward to the happy realization of Christian princi- 
ples? You cannot serve God and mammon, for "they 
that are not for me, are against me." The voice of 
the Saviour is speaking in pathetic, pleading terms; 
He is asking, "Lovest thou Me more than these devils 
and idols of gold, and silver, and brass, and of stone, 
and wood, which neither can see, nor hear, nor walk? 
Lovest thou Ale more than these worldly possessions ?" 
Christendom, gi^e answer ! 

And the angel which I saw stand upon the 
sea and upon the earth, lifted up his hand to 
heaven: (Rev. 10. 5.) 

And sware by him that liveth forever and 
ever, who created heaven, and the things that 
therein are, and the earth, and the things that 
therein are, and the sea, and the things which 
are therein, that there should be time no 
longer. (Rev. 10. 6.) 
The seven discordant sounds denote a complete period 
of time; and with Christ's second appearing a new 
dispensation is at hand ; but as the story continues and 
with the tenth -chapter not half completed, it is evi- 
dent that if "the heavens shall pass away with a great 
noise, and the elements shall melt with fervent heat" 

287 



THE SCIENCE OF CHRISTIAN ECONOMY 

(2 Peter 3. 10), it is not to occur coincidently with 
the former, for that 

time should be no longer 

refers to the dawning of a new age. 

But in the days of the voice of the seventh 
angel, when he shall begin to sound, the mys- 
tery of God shall be finished, as he hath de- 
clared to his servants the prophets. (Rev. 
10. 7.) 

The seven voices and the seven sounds now merge 
and become one; after all the turmoil and strife the 
race has at last struck the harmonious chord. Thus 
far the purposes of God have been shrouded in mys- 
tery, but now the veil will be lifted and man may know 
whereof he speaks. 

After these days, I will put my law in their 
inward parts, and write it in their hearts. 
And they shall teach no more every man his 
neighbor, saying, Know the Lord: for they 
shall all know me, from the least unto the 
greatest. (Jer. 31. 33, 34.) 

And the voice which I heard from heaven 
spake unto me again and said, Go and take 
the little book which is open in the hand of 
the angel which standeth upon the sea and 
upon the earth. (Rev. 10. 8.) 

And I went unto the angel, and said unto 
him, Give me the little book, And he said 
unto me, Take it, and eat it up ; and it shall 
make thy belly bitter, but it shall be in thy 
mouth sweet as honey. (Rev. 10. 9.) 

And I took the little book out of the angel's 

hand, and ate it up ; and it was in my mouth 

sweet as honey ; and as soon as I had eaten it, 

my belly was bitter. (Rev. 10. 10.) 

The story of redemption has been sung until all the 

world has been charmed by the sweet story of God's 

love; but there is another side to the story. Christ's 

288 



CHRIST'S SECOND APPEARING 

sacrifice is completed, and through Him the door is 
opened to all mankind; but before redemption can be 
applied practically to business conditions man also 
must perform his part. Since the mercantile class 
has largely concentrated the wealth of the nation and 
thereby has destroyed the people's equity, it is clear 
that before redemption can be made effectual, before 
this blot can be removed from our national escutcheon, 
this property sacrifice must be made. God's law of 
redemption and property accumulation are as diamet- 
rically opposed as day and night ; the story of redemp- 
tion has been sweet indeed to our taste, but it will be 
hard to digest for the bitterness in that cup is this 
property sacrifice. 

In His first and second appearings Christ symbolizes 
the two great branches of the church, Catholic and 
Protestant. In His first appearing He was robed as 
a priest for priestly duties. Then it was the Protestant 
Church which demanded the open Bible. 

Give me the little Book. 

And it was that church which has dwelt with great 
emphasis upon the sweet story of God's love. So it 
seems that Christ's appeal to His bride is especially 
to the Protestant Church. 

Since the candlestick symbolizes the church, the 
Catholic Church, by reason of having been the first 
recognized Christian church in point of time, may 
claim to be represented by the main stem of the candle- 
stick, while the Protestant Church may claim to be 
represented by the branches of the candlestick. This 
is concluded from a purely chronological standpoint. 
Restoration, Regeneration, and Realization : such is 
the reward which lies at the end of the race if men 
run their course according to His law: and such are 
the names of the three pictures in the three panels of 
the seventh gate at the Crystal Palace when the gate 
hangs with its right side out. 

And he said unto me, Thou must prophesy 
again before many peoples, and nations, and 
tongues, and kings. (Rev. 10. n.) 
19 289 



ELEVENTH CHAPTER 

And there was given me a reed like unto a 
rod; and the angel stood, saying, Rise and 
measure the temple of God, and the altar, and 
them that worship therein. (Rev. n. I.) 

BY these words Christ again calls attention to the 
temple of God, as He did to His disciples when 
He prophesied that there should not be left one 
stone upon another that should not be thrown down. 
The temple is the house of God and a house is always 
built according to a plan ; God's temple is His plan of 
redemption and it is built to endure all the vicissitudes 
of time. God's temple stands in His exalted moun- 
tain, Mt. Zion; therefore the angel said, "Rise and 
take the dimensions of God's plan," consider His altar 
and them that worship therein. 

But the court which is without the temple, 
leave out, and measure it not ; for it is given 
unto the Gentiles ; and the holy city shall they 
tread under foot forty and two months. 
(Rev. ii. 2.) 

This open court was reserved for the Gentiles. Its 
dimensions need not be taken because the number is 
ten thousand times ten thousand and thousands of 
thousands, or an unlimited number. Since the outer 
court was reserved to the Gentiles it is clear that 

them that worship therein 

refers to the chosen people, the Jews. 

and the holy city shall they tread under foot 
forty and two months. 

This covers a period of time of three and one half 
years, and means that God's law shall be set aside for 

290 



GOD'S PLAN 

a certain period of time recognized as the "times of 
the Gentiles;" after which it must again become an 
active force in the world's political development. 

the holy city. 

The evidence is conclusive that it was the dimensions 
of the political or economic organization rather than 
the structural unit which is alluded to. It is charac- 
teristic of the Jewish race that it pursues commercial 
occupations within the city, while the outer circle of 
industry is left to the Gentiles; but the exchange is 
effected through the law of the Gentiles. 

And I will give power unto . my two wit- 
nesses, and they shall prophesy a thousand 
two hundred and threescore days, clothed in 
sackcloth. (Rev. n. 3.) 

When God commanded Moses to put the law within 
the ark, He said it was His testimony, His witness 
against the nations. But the law of race contention 
is also God's law, His unwritten law, so that it is 
hereby perceived who are the two witnesses. The one 
thousand two hundred and threescore days, without 
giving an exact mathematical calculation, is in the 
neighborhood of three years and a half, or forty-two 
months ; so that it is evident that these various refer- 
ences to time denote the same period, or the dead age. 
Could it be discovered just what is meant by this time, 
when it begins, etc., it would then be possible to state 
the time at which the written law will again come into 
effect. 

To prophesy is to foretell coming events. It is pos- 
sible for the mind to look out into the future and limit 
its horizon to a prospective event. It has been seen 
how labor is stimulated to effort by the promise of 
reward; the reward at some future period, therefore, 
becomes the horizon upon which the eye is fixed. This 
period of time, be it longer or shorter, becomes a period 
of prophetic vision. The promise of Christ's second 
coming to rule the earth with equity is the event 
toward which the eyes of Christendom have been in- 

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THE SCIENCE OF CHRISTIAN ECONOMY 

tently centered; this period of time is therefore the 
prophetic age. , 

Both witnesses are clothed in sackcloth. It is not 
difficult to perceive that one of the witnesses should 
be clothed in sackcloth because when reference is made 
to the law which rules the dark age the sun is always 
presented clothed in mourning or blackness. 

the sun became black as sackcloth of hair. 
(Rev. 6. 12.) 

But to understand that both witnesses should be clothed 
in sackcloth requires a more careful analysis. It is 
because the prophetic age is a period of uncertainty 
that none can tell whether the prophecies will prove 
true or false. This uncertainty is due also to the fact 
that nowhere in the four Gospels or in the epistles is 
there an intelligent and comprehensive statement of 
what Christ's gospel really consists. This is found 
only in the Revelation. And the Revelation was given 
as a sealed book not to be understood until the world 
was in condition to receive it. Therefore, in His first 
appearance in the opening chapter of the Revelation 
Christ sends the light by the indirect route in recog- 
nition of this situation. That the gospel of Christ has 
never been understood needs no better proof than the 
endless creed contention which has convulsed the 
church since the days of Christ but which in these 
latter days seems to have run its course. The pro- 
phetic age is, therefore, an age of speculative thought. 

These are the two olive trees and the two 
candlesticks standing before the God of the 
earth. (Rev. II. 4.) 

The two olive trees and the two candlesticks symbolize 
the two conditions of life and light which result from 
the opposing laws according to that which is in force. 
The candlesticks symbolize the church with its many 
branches ; the creeds of the church may well symbolize 
the lights of the candlestick. 

There is a system of speculative thought which bears 
about the same relation to the Roman Law as the creeds 

292 



THE TWO CANDLESTICKS 

of the church do to the Mosaic Law. This system 
includes the various speculative theories which have 
been advanced by the different writers on political 
economy ; such as the Malthusian theory and the Dar- 
win's idea of the survival of the fittest as applied to 
economics. The churches through their creeds have 
endeavored to work out a comprehensive and cor- 
rect interpretation of the fulfillment of the Mosaic 
law through Christ; and so the students of political 
economy, seeing the conditions which have developed 
from the operations of the Roman law, have by their 
interpretations tried to justify and explain those con- 
ditions ; and in doing so both classes of thinkers have 
kept the lights of the two candlesticks burning. 

During the time that the Roman law with its later 
developments has been in force it has provided evi- 
dence, it has become a witness in its own behalf. The 
environment of human life and the speculative theories 
which these conditions reflect stand before the God of 
the earth, Who is Unity, for approval or condemnation. 

And if any man will hurt them, fire pro- 
ceedeth out of their mouth, and devoureth 
their enemies ; and if any man will hurt them, 
he must in this manner be killed. (Rev. n. 
50 
Men contend vehemently for their faith and their 
theories; and eventually write their convictions into 
laws which are declared by the mouth, and those who 
oppose these laws are stifled. 

These have power to shut heaven that it 
rain not in the days of their prophecy; and 
have power over waters to turn them to blood 
and to smite the earth with plagues as often 
as they will. (Rev. n. 6.) 

Redemption is the open portal into the kingdom of 
heaven; but when men do not understand that law, 
and therefore cannot obey it, heaven is shut to them. 
Without the impartial distribution symbolized by rain 
the drouth must continue and death must reign. 

293 



THE SCIENCE OF CHRISTIAN ECONOMY 

My doctrine shall drop a"s the rain, my 
speech shall distil as the dew, as the rain upon 
the tender herb, and as the showers upon the 
grass. (Deut. 32. 2.) 

Redemption transforms the blood of the sacrifice into 
the living waters; this is a natural process which, if 
interfered with, turns waters to blood to become a 
source of pollution. This condition invites disease and. 
the plague. The present process of commercial ex- 
change is recognized as legitimate, and full liberty is 
granted to repeat the process of property accumulation 
as often as men will. Redemption is the great filter 
which purifies the industrial stream and provides for 
the healthy state. 

And when they shall have finished their 

testimony, the beast that ascendeth out of the 

bottomless pit shall make war against them 

and shall overcome them and kill them. 

(Rev. 11. 7.) 

Because in the beginning of the process of property 
accumulation there was given to the merchantman the 
right to adjust the price, he comes up out of the past, 
clothed in naked degeneracy, to win the ascendancy 
over both life and light. He inflicts the second death 
and thrusts men out beyond the circle of light. This 
situation follows as a natural result of the principles 
first spoken and afterwards enacted into law. 

And their dead bodies shall lie in the street 
of the great city, which spiritually is called 
Sodom and Egypt, where also our Lord was 
crucified. (Rev. 11. 8.) 

The street is the public thoroughfare, the course of 
exchange from the wholesale business to the retail 
counter. It is through the course of exchange that 
the second death is inflicted. The city is the place 
where the exchange is effected, and because the process 
of exchange is universal it becomes the great city. 

294 



THE SECOND DEATH 

Sodom and Egypt signify lust and bondage ; the spirit 
which governs the exchange. Sodomy is an unnatural 
crime consequent to lust ; when for the lust of gain 
the merchantman interferes with the natural process 
of exchange, through which comes regeneration, he 
prepares the conditions which produce bondage. The 
spirit which dominates monetary accumulation is that 
he who succeeds may be able to avoid the sacrifice of 
a common service and rise above it. 

where also our Lord was crucified 

denotes the spirit of sacrifice, which is something very 
different from the spirit of lust and bondage. The 
difference in spirit very largely marks the difference 
between the two kingdoms ; the change in spirit neces- 
sary to become a member of the household of God is 
very much a matter of the will. 

And they of the people and kindred and 
tongues and nations shall see their dead bodies 
three days and a half and shall not suffer their 
dead bodies to be put into graves. (Rev. n. 
9-) 
Legal death or the second death is not a form of death 
which calls for burial ; it is not actual death, but a need- 
less condition which man is charged to overcome. 

they of the people and kindred and tongues 
and nations 

signifies that it is not a local problem but a world-wide 
problem, involving the entire human race. 

And they that dwell upon the earth shall 
rejoice over them and make merry and shall 
send gifts one to another ; because these two 
prophets tormented them that dwell on the 
earth. (Rev. n. 10.) 

they that dwell 

refers to those who have possession of the earth ; or 
the property class. The arrogant spirit of the exalted 
towards those of humble station is well known. The 

295 



the science op christian economy 

condition of the poor has many times smitten heavily 
upon the conscience of the rich, for the latter have 
welcomed gladly any theory which might relieve them 
of personal responsibility for the misfortunes of the 
poor. Quoting from Werner Encyclopaedia with ref- 
erence to the acceptance of the Malthusian theory of 
population, it says : "It can scarcely be doubted that the 
favor which was at once accorded to the views of 
Malthus in certain circles was due in part to an im- 
pression, very welcome to the higher ranks of society, 
that they tended to relieve the rich and powerful of 
responsibility for the condition of the working classes, 
by showing that the latter had chiefly themselves to 
blame, and not either the negligence of their superiors 
or the institutions of the country." (Werner Encyclo- 
paedia, 1910, Vol. XIX, p. 386.) 

these two prophets. 

As the summer season may be termed the prophetic 
period in the economic cycle, so a certain period of 
time preceding Christ's second appearing is the pro- 
phetic age in that larger cycle of time marked only 
by the ringer of God. These are the two prophets 
which tormented them that dwell on the earth; the 
former crying for the just recompense of labor, and 
the latter echoing the assurance that the wicked shall 
be brought to judgment, have constantly disturbed 
the conscience of the affluent class. 

And after three days and a half the Spirit 
of life from God entered into them, and they 
stood upon their feet. (Rev. 1 1. 11.) 

The three days and a half represent the prophetic age, 
at the end of which time, it is promised, redemption 
shall dominate in the market; for redemption is the 
Spirit of life from God. He has chosen the poor and 
oppressed that He may demonstrate in them the power 
of the resurrection. 

And they heard a great voice from heaven 
saying unto them, Come up hither. And they 
296 



THE ASCENSION 

ascended up to heaven in a cloud and their 
enemies beheld them. (Rev. u. 12.) 

Heaven is the place of realization, which is to say 
that human life has a destiny, a purpose; just as the 
flowers and the fruit are the ultimate purpose of the 
earth's vegetation, so the life continuous or the ever- 
lasting life is the purpose of all industrial activities. 
When labor, having gone down under the shadows of 
death, receives through redemption the Spirit of life 
from God, it ascends up to, heaven, it rises to the place 
where the ultimate purpose of life is realized. And 
it is no less than the voice of Almighty God which 
bids those who were formerly dead to rise and inherit 
the kingdom prepared for them from the foundation 
of the earth. The cloud which is the symbol of im- 
partial distribution is the ascension robe which the 
faithful shall receive at Christ's second coming. 

And their enemies beheld them. 

The cloud is also the sign of God's visible manifesta- 
tion. Through the needy and oppressed God mani- 
fests His personal presence and rebukes their enemies. 

Inasmuch as ye did it not to one of the least 
of these, ye did it not to me. (Mat. 25. 45.) 
And the same hour was there a great earth- 
quake, and the tenth part of the city fell, and 
in the earthquake were slain of men seven 
thousand: and the remnant were affrighted, 
and gave glory to the God of heaven. (Rev. 
11. 13.) 
The earthquake, or internal movement, is the first sign 
of life, or the passing of the dead age. The tenth 
part of the estate is God's portion. According to the 
Mosaic Law, God chose the dead body or the products 
of the market as His portion ; He tasted death for every 
man. To say that the city fell is to say that it passed 
under the authority of another. God will now take 
command of the produce of the market, or the tenth 
part, that with it He may establish justice. The num- 
ber seven always signifies the whole. That there "were 

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THE SCIENCE OF CHRISTIAN ECONOMY 

slain of men seven thousand" signifies that in the new 
order about to be inaugurated the entire race of man 
will be required to become obedient to the sacrificial 
death of service. The entire race includes all genera- 
tions, only a remnant of which can be living in the 
flesh at one time to witness God's personal manifesta- 
tion and glorify His living Spirit. 

The second woe is past and behold, the 
third woe cometh quickly. (Rev. n. 14.) 

The first woe portrays the" servile class in its fallen 
and famished condition; the second woe describes the 
dominating class breathing out the hot breath of sup- 
pression; but the third woe, like the light, cometh 
quickly when God passes judgment between these two 
contending forces. 

And the seventh angel sounded and there 
were great voices in heaven, saying, The king- 
doms of this world are become the kingdoms 
of our Lord, and of his Christ; and he shall 
reign for ever and ever. (Rev. 11. 15.) 

Now God reveals His part in the affairs of men and 
the last discordant note is blended with the shout of 
victory. The mystery of God is finished and His laws 
and purposes toward man are made clear. There is 
no mistake, the kingdoms of this world are its political 
institutions, which must be transformed by the su- 
preme law of government until they shall have be- 
come the kingdoms of our Lord and of His Christ. 
Christ did not presume to return an answer to His 
proposal but His unshaken faith in His chosen bride 
has discerned through the mist of the ages what that 
answer will be. And shall not faithful Christendom 
deliver the kingdoms of this world into the hands of 
its Lord and Master? 

And the four and twenty elders, which sat 
before God on their seats, fell upon their 
faces and worshipped God. (Rev. 1 1. 16.) 
The four and twenty elders represent the lawmaking 
body. They are the elders of the people, whose meri- 

298 



r 



THE SOUNDING OF THE SEVENTH ANGEL 

torious deeds entitle them to a seat around the supreme 
tribunal. And though possessed of distinct person- 
ality, they are named according to the progressive ideas 
which were proclaimed when the seven seals were 
broken. These twenty-one principles, together with 
the three ideas expressed in the Godhead, are twenty- 
four laws which the elders are bound to uphold and 
for which they stand. 

Saying, We give thee thanks, O Lord God 
Almighty, which art and wast, and art to 
come; because thou hast taken to thee thy 
great power and hast reigned. (Rev. 1 1. 17.) 

Which art and wast, and art to come 

weaves a golden chain throughout all time and says 
that God is eternal. As man steps across the dissolu- 
tion of the seasons, so God's stride is across the 
changes of the ages ; He links the present with the past 
and future and commands the events of all times. The 
price is the great power, which to control is to rule the 
destinies of a nation ; it is the great iron rod of govern- 
mental authority. 

And the nations were angry, and thy wrath 
is come, and the time of the dead, that they 
should be judged : and that thou shouldst give 
reward unto thy servants the prophets, and to 
the saints, and them that fear thy name, small 
and great; and shouldst destroy them which 
destroy the earth. (Rev. 11. 18.) 

Anything which disturbs the existing order of things, 
even though by the sanction of God Himself, meets 
with the greatest opposition. But the decision handed 
down from the highest tribunal of heaven or earth 
favors the class which has ever suffered defeat from 
the hands of its legal opponents. The peculiar mark 
of distinction by which God's kingdom is recognized 
from all others is that it restores the reward. The 
ultimate purpose for which His servants, the prophets 
and the saints, were called out of every age is now 
revealed; for those who have died in the cause of 

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THE SCIENCE OF CHRISTIAN ECONOMY 

Christ have also died in the cause of liberty; and in 
the triumph of their cause there is surely glory and 
reward enough for them all. 

and them that fear thy name, small and 
great ; and shouldst destroy them that destroy 
the earth. 

Not all the great shall be classed with the wicked but 
only those who destroy the earth. Those will God 
destroy because they interfere with the purpose of 
God as it was from the beginning of creation, namely, 
a life in the midst of plenty. 

And the temple of God was opened in 
heaven and there was seen in his temple the 
ark of his testament: and there were light- 
nings, and voices, and thunderings, and an 
earthquake, and great hail. (Rev. 1 1. 19.) 

Heaven is the open court; the temple is the sacred 
edifice; the ark of the testament is the innermost re- 
ceptacle wherein the law was secreted. It is the day 
of atonement and reconciliation. A testament is a 
solemn, authentic instrument in writing by which one 
declares his will as to the disposal of his estate after 
his death. God's law is no longer secreted, but open 
to man's understanding; and His wiu, concerning 
man is now made manifest. Lightnings, and voices, 
and thunderings, and earthquake all denote animation 
or the age of life. Hail denotes destruction ; with the 
coming of the new order, the old must pass away. 
And when God's law, or the secret chambers of His 
purpose, is open to man's comprehension there follows 
an exposure of sin, as found in the following chapters. 



300 



TWELFTH CHAPTER 

the: exposure 

And there appeared a great wonder in 
heaven; a woman clothed with the sun, and 
the moon under her feet, and upon her head 
a crown of twelve stars: (Rev. 12. 1.) 

And she being with child cried, travail- 
ing in birth, and pained to be delivered. 
(Rev. 12. 2.) 

And there appeared another wonder in 
heaven, and behold a great red dragon, hav- 
ing seven heads and ten horns, and seven 
crowns upon his heads. (Rev. 12. 3.) 

And his tail drew the third part of the stars 
of heaven, and did cast them to the earth: 
and the dragon stood before the woman 
which was ready to be delivered, for to de- 
vour her child as soon as it was born. (Rev. 
12. 4.) 

IN accord with the subject as found in the pre- 
ceding chapter, there is here portrayed the great 
class struggle, witnessed, however, in the hemi- 
sphere of light. The woman is labor, clothed in a 
clear comprehension of economic science and bringing 
forth her fruits. Adam Smith has said that labor 
is the father of wealth, but since labor is the pro- 
ductive force in industrial life, God has crowned her 
with the honor of motherhood. 

the moon under her feet. 

The moon and the stars are termed the powers of 
darkness ; labor has triumphed over the powers of 
darkness : or, as the moon is the large promise in the 
heavens, it symbolizes the greatest promise in God's 

301 



THE SCIENCE OF CHRISTIAN ECONOMY 

Word, which is the promise of redemption. Labor 
will now take her stand on the law of redemption, 
insisting that nations shall legalize and protect her off- 
spring from violence at the hands of the money ac- 
cumulators. 

and upon her head a crown of twelve stars. 

The crown is the reward, the stars are the promises ; 
and since the crown is upon her head, it signifies that 
she has claimed the promises — she has claimed the 
reward of labor, which is access to the twelve manner 
of fruits borne by the tree of life. When by the pains 
of labor a new race sustenance is born, the young child 
is delivered into the market. 

The great red dragon is a symbol of commerce; 
the market is the battleground of national life where, 
under the competitive system, the new economic race 
life to which labor gives birth is attacked and de- 
stroyed by a false economy. Red, in the Hebrew 
theology, was the color that denoted sin ; in this chap- 
ter and others immediately following the scenes are 
laid for an exposure of sin. The great sin of the 
world against which God has set His hand shall be 
exposed, because it is necessary to diagnose the dis- 
ease before a cure can be applied. 

having seven heads and ten horns. 

Political economists have recognized three principal 
elements entering into the business of production and 
distribution ; Land, Labor, and Capital : but according 
to the Revelation there are seven. Seven heads, or 
seven links in the chain of industry: Land; Labor; 
Implements of production, including all machinery 
used in manufacturing; The medium of exchange; 
The means of transportation; The wholesale house, 
and The retail store. 

and ten horns. 

The horns of a beast are his weapons with which he 
defends himself and battles for his prey. It is a fact 
that it is possible to divide and classify human material 
needs into ten distinct branches. In order to be a man 

302 



THE EXPOSURE 

among men there are. ten essential needs which man 
must and should have ; these are : Food ; Fuel ; Cloth- 
ing ; Shelter ; Light ; Protection for offspring ; The 
advantages of intellectual enlightenment, or Educa- 
tion ; Provision for disability ; Recreation ; and one 
more — -God's law requires that one tenth part shall 
be given unto the Lord. Out of his own means each 
man must contribute one tenth part to the support of 
worthy causes. These ten necessities of life, with 
which and for which men contend in the market, be- 
come the weapons of commercial warfare; they are 
the ten horns. 

When the products of labor are delivered into the 
market the one article, or few, at most, which the in- 
dividual laborer has produced represent in prospect 
these ten necessities ; otherwise there would be no 
exchange. To simplify the exchange the money ele- 
ment is introduced ; money is a promise that any one 
or all of these ten necessities may be purchased there- 
with. Money, therefore, is but a promise of ultimate 
redemption. 

The stars are the promises ; but whereas there were 
twelve stars in the crown, the horns are only ten in 
number. The- real reward of labor is not, after all, 
the promise, or money, but the substance which is 
the reward in kind. The ten norms are the substance 
of labor's reward, but that there are only ten is be- 
cause, when the products of industry are delivered 
into the market, labor not only risks the ten pros- 
pective necessities, but her Life and Liberty as well; 
the latter of which, with the former, complete the 
crown. Labor lays down in the market her life and 
liberty; and under the laws of competition, labor has 
lost both life and liberty. And what is meant by 
life and liberty may be otherwise expressed in the 
terms, access and release: access to all seven imple- 
ments of production, and release from the blight of 
servitude. To cut off access is in a sense to destroy 
life, because life is drawn from the soil ; to curtail 
access prepares the way for dependency or bondage, 
recognized as economic death. Liberty is the release 

303 



THE SCIENCE OF CHRISTIAN ECONOMY 

from the obligations of industry before they have 
reached servitude, together with the knowledge of the 
security of the reward. 

When the harvest is gathered and there is stored 
in the elevators the seeds or grain, which will insure 
the planting of another crop, and all other things 
necessary to sustain the nation during the winter crisis, 
these provisions are stored under the protecting hand 
of the merchantman; so, as labor is the productive 
force or mother of the new life, the merchantman 
answers to the regenerative forces and may be called 
the father of economic life. It will be disclosed that 
it is in the very nature of the competitive system to 
concentrate all the implements of production into the 
hands of the mercantile class, for which reason that 
class is recognized as the capitalistic class. Hence 
the class struggle is not in fact between capital and 
labor, but between the industrial class and the mer- 
cantile class. 

and seven crowns upon his heads. 

The reward is seen upon the seven heads; the mer- 
chantman also claims the reward in the forms of Land, 
Labor, Implements of production, Means of trans- 
portation, Medium of exchange, Wholesale house, and 
Retail store. Under our present system he who under- 
takes a business career finds himself obliged to pro- 
vide for his use one or all of these seven necessary 
heads or elements of production. He cannot become 
a tiller of the soil without possession ; he must, there- 
fore, purchase land: or if he does not himself rise to 
the dignity of ownership, he must get the consent of 
one who is himself a landowner. Consequently, per- 
sonal ownership is one of the requirements of the 
present industrial system. This being the case, the 
first object of the entrepreneur is to resort to what 
is known in political economy as abstinence; that is, 
he abstains from making immediate use of a certain 
amount of his profits so that when he shall have ac- 
cumulated a sufficient amount he will be in a position 
to purchase one or all of the seven links in the chain 

304 



THE EXPOSURE 

of production. To get possession of one or all of 
these seven heads of industry becomes, then, the ob- 
ject for which he strives. And if he succeeds, the 
possession of these becomes his reward, the crowns 
are upon his seven heads. 

All profits from any and all sources whatsoever 
realized through abstinence, are won in the mercan- 
tile capacity. This point is emphasized because it is 
the distinguishing mark between the two classes, and 
for this reason the mercantile class is the capitalistic 
class. 

And his 1 tail drew the third part of the 
stars of heaven and did cast them to the 
earth: (Rev. 12. 4.) 

The tail is always a symbol of lust; to draw is to 
entice away into sin. Since the stars are the promises, 

did cast them to the earth 

signifies the falling stars or the promises that fail ; or 
the betrayal. A woman's betrayal is always accom- 
plished by a false promise of marriage. The betrayal 
of the laboring class is perpetrated through a false 
monetary system; the pledge which money contains 
is not redeemed at the retail counter when labor re- 
turns as a consumer to buy the necessities of life. 
The third part of the promises were not redeemed 
but were cast to the earth. This third part in which 
labor is betrayed at the golden altar represents the 
margin which the merchantman realizes through ex- 
cessive profit and which returns to the earth in the 
form of investments. It is his capital. This is the 
story of the Original Sin. When, in the beginning 
of industrial progress, price control was vested in the 
merchantman, he adjusted the price so as to leave 
to himself a comfortable margin. The privilege of 
price manipulation is the original sin, the first wrong 
step, which eventually leads to national disintegration. 
By reason of this margin the merchant appropriates 
unto himself a portion of the purchasing power of 

305 



THE SCIENCE OF CHRISTIAN ECONOMY 

the third part of the race, or the laboring class, which 
margin should have been spent for provisions by that 
class as the reward of its industry. According to 
God's law of redemption, this unredeemed portion is 
the Forbidden Fruit. Here sin may be examined at 
its very root, for the surplus merchandise not carried 
out to a complete consumption, the price being such 
that the money of the consumer could nq£ redeem it, 
is made the foundation of wealth accumulation. 
Through the margin invested in the implements of 
production, which represents the merchantman's cap- 
ital, the industrial class, or the race, is disinherited 
and driven out of possession. This is the story of 
Man's Lost Estate. Truly Satan had an object in 
inducing our first parents to partake of the forbidden 
fruit, for when, having trespassed God's first com- 
mand, they fell from their first estate, Satan came in 
to take possession of the cultivated garden, where he 
has since remained. 

And she brought forth a man child, who 
was to rule all nations with a rod of iron : and 
her child was caught up unto God, and to -his 
throne. (Rev. 12. 5.) 

The Great Iron Rod that shall rule all nations, it has 
been found, is the inflexible law of the equal ex- 
change: it is in the market that the new national 
birth is affected by the participation of its individual 
members. This law of the equal exchange is the law 
which will restore Eden to the race again as it was 
before the fall. When, by the pain and sorrow which 
labor has endured because of her disinheritance, she 
comes to the knowledge of good and evil, she will 
demand that the market shall be governed according 
to this law. The tree of the knowledge of good and 
evil will be found growing with the tree of life in 
the midst of the garden, as the story declares. 

Behold, the man is become as one of us, to 

know good and evil: and now, lest he put 

forth his hand, and take also of the tree of 

life, and eat, and live for ever. (Gen. 3. 22.) 

306 



THE EXPOSURE 

Therefore the Lord God sent him forth 
from the garden of Eden, to till the ground 
from whence he was taken. (Gen. 3. 23.) 

When man disobeyed God's first command he deter- 
mined his right to know good and evil but had not 
yet acquired that knowledge ; consequently he was dis- 
inherited and lost access to the tree of life. "The 
flaming sword which turned every way" was placed 
at the east entrance of the garden to keep the way of 
the tree of life. From the wholesale market to the 
retail store the way of the tree of life is guarded by 
the price. This is the condition which confronts, the 
race to this day; but when the laboring class becomes 
aware of its legal right to participate with equality 
in the abundance of the market the price will no longer 
serve as a barrier to exclude it from the life which 
is forever, or the everlasting life. 

and her child was caught up unto God, and 
to his throne. 

It is declared that the purpose for which the Son of 
God came into the world was that the race might in- 
herit eternal life; consequently the new life brought 
into being by the travail of labor is the especial object 
of God's solicitation and care*. 

The woman clothed in the sun is threefold in char- 
acter; the idea of the trinity, three in one, which has 
persisted all through this book of Revelation fs present 
here. There is here involved not only the economic 
problem but the religious and the sex problems as 
well. 

And the woman fled unto the wilderness, 
where she hath a place prepared of God that 
they should feed her there a .thousand two 
hundred and threescore days. (Rev. 12. 6.) 

It is a law of progress that the old must depart, many 
times, with the arrival of the new. The wilderness 
is the wild, uncultivated, unredeemed condition; the 
significance is that a new cycle of time has begun 
and the work of redemption or cultivation must be 

307 



The science of christian economy 

done all over again; with each succeeding generation 
the work of redemption must be repeated. But this 
period of time, 

a thousand two hundred and threescore 
days, 

has reference to the dark age during which the re- 
demption which God has prepared for the world is 
not in operation ; the light has been in the world and 
has traveled abreast with darkness only because faith 
has been fed by the promises. Every Christian be- 
lieves that there is an appointed time when these prom- 
ises shall be realized ; but as man cannot know what 
the harvest will be until the fruits appear, so the un- 
folding of this Revelation signifies that the time is 
at hand. With the exposure of that wherein the sin 
of the world consists, the new order must supplant 
the old. 

The seed of the woman shall bruise the ser- 
pent's head and thou shalt bruise his heel. 
(Gen. 3. 15.) 

And there was war in heaven ; Michael and 
his angels fought against the dragon ; and the 
dragon fought and his angels. (Rev. 12. 7.) 

And the dragon prevailed not ; neither was 
place found for him any more in heaven. 
(Rev. 12. 8.) 

And the great dragon was cast out, that old 
serpent, called the Devil, and Satan, which 
deceiveth the whole world: he was cast out 
unto the earth, and his angels were cast out 
with him. (Rev. 12. 9.) 

The subject again portrayed is the class struggle; but 
whereas the quotation from Genesis is the beginning 
of the struggle, the three preceding verses illustrate 
the end of the conflict. The cause of all this conten- 
tion is the desire for the possession of heaven, because 
heaven contains all the blessings for which men strive. 

308 



THE EXPOSURE 

Heaven is the place carved out of the wilderness and 
enclosed for safety within the protection of the law. 
In heaven there is life with all its bounti fulness, lib- 
erty with its leisure, individuality untrammeled, se- 
curity and repose, honor and social recognition, and 
all that man desires. And the woman clothed in the 
light, conscious of her God-given rights, of her power, 
of all the wrongs she has endured in the past, comes 
demanding her place in the sun. And what follows 
is but a natural sequence. And the great dragon was 
cast out unto the earth, and his angels were cast out 
with him. 

History bears continuous testimony of the struggles 
between the privileged classes and the countless masses. 
It is true that in the days of the Roman Government 
men acquired their land and their slaves by force of 
arms, they conquered the barbarians and took posses- 
sion; and many other nations have done likewise. 
But with the United States the situation has been 
somewhat different; that nation did not enslave the 
savages whom it conquered. Also the industrial class 
has been nurtured in the belief that liberty is its right- 
ful inheritance. But in less than one hundred and 
fifty years of progress the outlines of the class struggle 
are clearly defined upon the background of an idealism 
as immaculate as ever prompted men to unsheath the 
sword in the cause of liberty. And this condition will 
grow steadily worse until the idealism of the Fathers 
of this Republic will have vanished utterly unless hap- 
pily the lovers of liberty everywhere and the hosts of 
labor recognize that the door of opportunity is now 
opened to them. 

Michael is the man of God ; Satan has a rival, even 
the man Jesus. Between these two and the govern- 
mental policies they represent there is no common 
ground of reconciliation; above the din and strife of 
the conflict a voice is heard pleading : 

Come unto me, all ye that labor and are 
heavy laden, and I will give you rest. (Mat. 
n. 28.) 

309 



THE SCIENCE OF CHRISTIAN ECONOMY 

That 

the dragon prevailed not ; neither was place 
found for him any more in heaven 

signifies a moral victory. The law does not require 
atonement for sin until a state of consciousness exists. 

that old serpent, called the Devil and Satan, 
which deceiveth the whole world, he was cast 
out unto the earth, and his angels were cast 
out with him. 
The deception which has deceived the whole world 
is in the means by which the cultivated estate is filched 
from the hands of the producers through the price; 
for the money which labor receives for its services 
in any capacity where services are rendered is but the 
promise of ultimate redemption; it has no power to 
redeem the obligation or pay the debt. The obliga- 
tion is contracted in blood; it must be redeemed in 
blood. No class has been more deceived than the 
privileged class itself, for 'our present business meth- 
ods have ever been considered entirely legitimate. 
And these children of darkness have rested compara- 
tively secure in their seemingly impregnable seclu- 
sion; but their awakening is briefly stated thus — 

and his angels were cast out with him. 

He was cast out unto the earth because the earth sym- 
bolizes labor; and as the mercantile class is properly 
included in the industrial class, when deprived of its 
special privileges, it will be so recognized. 

And I heard a loud voice saying in heaven, 
Now is come salvation, and strength, and the 
kingdom of our God, and the power of his 
Christ : for the accuser of our brethren is cast 
down, which accused them before our God 
day and night. (Rev. 12. 10.) 

With the race united there is both safety and security 
within its walls, and strength to resist foreign intru- 
sion. There will be no occasion for class hatred weak- 
ening national stability, for the accuser of our brethren 

310 



THE EXPOSURE 

is cast down. The industrial class and the Christians 
are co-laborers and therefore brethren. How ready 
has the privileged class ever been to invoke the aid 
of the law against those who have threatened to dis- 
turb it in what it has conceived to be its legal rights, 
to accuse them of crime; but according to God's law 
of redemption, it is itself the criminal class. 

And they overcome him by the blood of 
the Lamb, and by the word of their testi- 
mony ; and they loved not their lives unto the 
death. (Rev. 12. 11.) 

In the market the life-blood of the race or the blood 
of the Lamb is mingled in a common sacrifice. By 
means of the market the people overcome the ob- 
stacles which stand in the way of procuring variety 
of substance necessary to meet the demands of indi- 
vidual needs. 

and by the word of their testimony; 

A language is composed of words, a nation is com- 
posed of individuals ; the words of their testimony are 
the individual blood drops, for it is the blood that 
testifies and provides evidence of the life that has 
been forfeited ; and because of the claim which the 
individual blood drops have by reason of their sacri- 
fice, they make their legal demands and overcome 
the common enemy. 

and they loved not their lives unto the 
death. 

Recognizing the death which the duties of service 
require of them, labor will make of its life a willing 
sacrifice on the altars of production. 

For whosoever will save his life shall lose 
it; but whosoever shall lose his life for my 
sake and the gospel's, the same shall save it. 
(Mark 8. 35.) 

Therefore rejoice, ye heavens, and ye that 
dwell in them. Woe to the inhabiters of the 
earth and of the sea! for the devil is come 

3ii 



THE SCIENCE OF CHRISTIAN ECONOMY 

down unto you, having great wrath, because 
he knoweth that he hath but a short time. 
(Rev. 12. 12.) 

Since the Devil and his angels are cast out of heaven 
there remain only those who are rightfully entitled 
to places in heaven, or those who are in accord with 
God's law. With the exposure of sin and the right- 
eous purpose of God toward the race, Satan's power 
will be of short duration ; but his great indignation will 
undoubtedly move earth and sea or both classes to their 
profoundest depths. 

And when the dragon saw that he was cast 
unto the earth, he persecuted the woman 
which brought forth the man child. (Rev. 
12. 13.) 

The persecution of the Christians is an old, old story. 
And before Satan will yield his power and come down 
to take his place in the ranks of labor, he will un- 
doubtedly attempt to repeat his crimes of former gen- 
erations. But in this day, even as in those, every true 
Christian would rather die a martyr's death, if neces- 
sary, than to abandon this righteous cause at its ma- 
turity. 

And to the woman were given two wings 
of a great eagle, that she might fly unto the 
wilderness, into her place, where she is nour- 
ished for a time, and times and half a time, 
from the face of the serpent. (Rev. 12. 14.) 

The two wings signify the powers of progression. 
Since this woman personifies labor, which class in- 
cludes the entire race, the two wings are the two great 
divisions of that class, the industrial and commercial 
classes, by which the race works out its progress. To 

fly into the wilderness 

signifies that in its flight the race continually en- 
counters new cycles of time, for the wilderness is the 
beginning of each new cycle. The 

place prepared of God 
312 



THE EXPOSURE 

is the end of the cycle, where nourishment is found 
and to which end the powers of labor and commerce- 
were put in motion. 

for a time and times and half a time. 

Each year constitutes a complete cycle of time. All 
time is made up of numerous cycles. The harvest tide 
comes in the middle or at the height of the yearly 
cycle, after which time occurs a decline which leads 
to the wilderness, for the reason' that nature always 
tends to revert to her original condition. 

from the face of the serpent. 

The serpent is her mortal enemy which has devoured 
her substance ; consequently, during the period of time 
in which his whereabouts is unknown to her, she must 
live by faith. 

And the serpent cast out of his mouth water 
as a flood after the woman, that he might 
cause her to be carried away of the flood. 
(Rev. 12. 15.) 

The serpent is the dragon of the great deep. The 
mercantile class is like the restless sea which casts 
up its waves against the shore attempting always to 
encroach, to acquire larger and larger possessions. 

out of his mouth 

the price is declared ; the possessions of labor have ever 
been overwhelmed and carried away in the unrestrained 
flood of commercial ambition. 

And the earth helped the woman; and the 
earth opened up her mouth, and swallowed 
up the flood which the dragon cast out of his 
mouth. (Rev. 12. 16.) 

The earth is identified with labor as the female or 
productive force in the class relations, because labor 
applied to land yields fruitfulness. That the earth 
opened her mouth and swallowed up the flood which 
the dragon cast out of his mouth signifies that as the 

313 



THE SCIENCE OF CHRISTIAN ECONOMY 

living waters flow out again from the market the race 
becomes impregnated with life. 

And the dragon was wroth with the woman, 
and went to make war with the remnant of 
her seed, which keep the commandments of 
God, and have the testimony of Jesus Christ. 
(Rev. 12, 17.) 

the remnant of her seed 

refers to each succeeding generation which remains 
to inherit the estate. As human desires are unlimited, 
the old ambition, though restrained, will be ever present 
to assert itself; but the industrial class will have so 
fully embraced Christianity that in the class struggle 
the two forces will be identified as being of one mind 
and spirit. 



314 



THIRTEENTH CHAPTER 

THE EXPOSURE 

And I stood upon the sand of the sea, and 
saw a beast rise up out of the sea, having 
seven heads and ten horns, and upon his 
horns ten crowns, and upon his heads the 
name of blasphemy. (Rev. 13. 1.) 

THE seashore is the battle line where earth and 
sea contend : I stood in the market place. All 
the promises of the Revelation are given to him 
that overcometh. Above the strife and turmoil of com- 
mercial warfare we see this beast rise up out of it; 
and though the means by which he has won the as- 
cendancy have been somewhat irregular, they have 
been none the less sure. With the sword of price con- 
trol he has carved out for himself an estate by which 
he is able to maintain an exalted station. 

having seven heads and ten horns, and upon 
his horns ten crowns. 

The crown is the reward. We first see this beast 
with seven crowns upon his heads ; but now they have 
been transferred to the horns, because when men are 
in the commercial sea battling for commercial power, 
the first object of their endeavor is to gain possession 
of the seven elements in the chain of industry, the 
seven heads of industry, Land, The medium of ex- 
change, etc., that they may further their commercial 
interests. So long as this is the end in view the seven 
crowns are upon the seven heads; and having suc- 
ceeded in business enterprise, the seven heads become 
the reward : but when he has risen above the sea the 
crowns are transferred to the ten horns, because after 
all they are the necessities and luxuries of life — Food, 
Clothing, Shelter, etc., which are the real end of all 
industrial activities. 

315 



THE SCIENCE OF CHRISTIAN ECONOMY 

This transfer of the crowns to the ten horns marks 
the second step in monetary accumulation. The name 
of the first step, because this is the exposure, is termed 
the Original Sin. And we shall see what is the name 
of the second step. 

and upon his heads the name of blasphemy. 

It is by the law of redemption that God proposes to 
establish His identity, to reveal His personality to the 
world; it is by means of the name that individuality 
is established; God's name, therefore, spells Redemp- 
tion. But since, by reason of the power of price con- 
trol vested in the merchantman, God's law of redemp- 
tion has been set aside, it is a blasphemy on His name. 
His name and His personality have been eclipsed by 
another. 

And the beast which I saw was like unto a 
leopard, and his feet were as the feet of a 
bear, and his mouth as the mouth of a lion; 
and the dragon gave him his power and his 
seat, and great authority. (Rev. 13. 2.) 

The leopard, the bear, and the lion are all wild, un- 
domesticated beasts of prey, and as the wilderness 
symbolizes the unredeemed state, so these wild crea- 
tures symbolize the opposing forces of redemption; 
they are the united powers of darkness, three in one, 
who have usurped God's name and place. 

and the dragon gave him his power and his 
seat and great authority. 

With the acquisition of wealth there comes power and 
authority: the property class has ever been the ruling 
class. The seat of the beast is price control, and in- 
deed that is the real seat of governmental authority. 

And I saw one of his heads, as it were, 
wounded to death ; and his deadly wound was 
healed ; and all the world wondered after the 
beast. (Rev. 13. 3.) 

The name of the seven heads need not be repeated ; 
it is sufficient to say that Labor is one of them. Men 

316 



THE EXPOSURE 

may appropriate land, the medium of exchange, the 
implements of production, etc., but when they attempt 
to reduce human beings to slavery nature rebels. And 
yet so great is the natural tendency of the capitalistic 
system to lead to bondage that it has been said that 
"Eternal vigilance is the price of liberty," as though 
slavery were the -unalterable condition of labor. Re- 
peatedly has the struggle for liberty been fought and 
apparently won, only for labor to become again en- 
snared in one form or another. By the sword thrust 
labor receives her deadly wound and, being severed 
from the arteries of commerce, she becomes the de- 
pendent class. 

And they worshipped the dragon which 
gave power unto the beast: and they wor- 
shipped the beast, saying, Who is like unto 
the beast ? who is able to make war with him ? 
(Rev. 13. 4.) 

To worship is to become obedient, to bow down. There 
is no power on earth to-day so strongly entrenched 
as property rights ; in the estimation of millions prop- 
erty rights are absolutely sacred; it is the supreme 
factor in organized society to-day; it is greater than 
governments because it is the source from which gov- 
ernments derive their support. Who indeed is able to 
make war with the power of concentrated wealth, 
supported and recognized by political authority? 
Blessed be the name of Jesus, He alone is able, for 
God's kingdom is greater than man's, and with a con- 
sciousness that right is on His side, the cause of Jesus 
must ultimately triumph. 

And there was given unto him a mouth 
speaking great things and blasphemies ; and 
power was given unto him to continue forty 
and two months. (Rev. 13. 5.) 

Forty and two months, or three years and a half, is 
the period comprising the dead age. There has been 
no attempt to estimate this time according to a pro- 
phetic calculation. 

317 



THE SCIENCE OF CHRISTIAN ECONOMY 

And he opened his mouth in blasphemy 
against God, to blaspheme his name, and his 
tabernacle, and them that dwell in heaven. 
(Rev. 13. 6.) 

Heaven here refers to the kingdom which God is seek- 
ing to establish and about which Jesus taught. It is 
very much broader than the heaven wherein Satan 
dwells because in that heaven there is room for all 
the race, and its blessings will be multiplied. 

And it was given unto him to make war 
with the saints, and to overcome them; and 
power was given him over all kindreds, and 
tongues, and nations. (Rev. 13. 7.) 

The sixth and the seventh verses state the unalterable 
opposition of Satan to everything identified with God 
and His kingdom. And it cannot be denied that the 
spirit of Christianity and the present commercial spirit 
are as distinctly opposed as any two things in the 
world could be. The two are distinguished by the dif- 
ference in spirit and the result of that difference. 
The spirit of commercialism is to conquer, and to de- 
stroy in so doing; the Christian spirit is to succor 
and to save: and though Christianity is world-wide 
in its scope, it has never secured a foothold in the 
field of business enterprise. And since the law of 
race antagonism is still in the saddle, it dominates 
or has overcome the saints. The ravages of commer- 
cialism are world-wide *in their extent, with property 
rights as the supreme factor reigning over all kin- 
dreds, and tongues, and nations. It is the desire for 
commercial advantages which has plunged the nations 
into war and its desolations. 

And all that dwell upon the earth shall wor- 
ship him, whose names are not written in the 
book of life of the Lamb slain from the foun- 
dation of the world. (Rev. 13. 8.) 

From the very foundation of the world God ordained 
that the race should triumph over death through the 
sacrifice of toil. By the name identification is made ; 

318 



THE EXPOSURE 

the industrial class is identified with the law of 
life, 

their names are written in the Lamb's book 
of life, 

because by labor the race is endowed with new life. 
Labor is the lamb or race slain from the foundation 
of the world ; her identity is now established with the 
law of life. It is to the personal interest of those 
who wish to evade the sacrifice of toil that the law 
be such that property accumulation be recognized as 
legitimate, for therein is their escape. Therefore, their 
identity is established with that system of jurispru- 
dence which spells legal death or economic captivity 
to all but the select few. Their identity is established 
with death ; and therein is the distinction. 

If any man have an ear, let him hear. 
(Rev. 13. 9.) 

He that leadeth into captivity shall go into 
captivity : he that killeth with the sword must 
be killed with the sword. Here is the patience 
and faith of the saints. (Rev. 13. 10.) 

Patienge and faith require that man endure these trials 
in confidence until the appointed time when the wea- 
pons which have served the enemy so effectually shall 
be turned against him and he will have been caught 
in the snare he laid for others. As he conquered by 
the price so it is by the price that he must be van- 
quished. 

And I beheld another beast coming up out 
of the earth and he had two horns like a lamb, 
and he spake as a dragon. (Rev. 13. n.) 

He had two horns like a lamb : he was not a lamb but 
he resembled the lamb ; there was a certain distinction 
between them. The Mosaic Law recognized the dis- 
tinction between the two classes and symbolized them 
by the lamb and the goat ; and Christ said they should 
be separated as a shepherd divideth his sheep from 
the goats. Here, then, is the distinction between those 

3 J 9 



THE SCIENCE OF CHRISTIAN ECONOMY 

who are identified with the law of life and those who 
are identified with the law of death. The first Lamb, 
He who came and took the book out of the hands of 
Him which sat on the throne, had seven horns and 
seven eyes, symbols of the twofold nature of the law — 
brute force and right reason. That 

he spake as a dragon 
denotes that the law he proclaims is that of brute force. 
This law of brute force, we shall see, finds conscious 
expression in legislative enactment. That he came 

up out of the earth 
signifies that civil law springs out of existing condi- 
tions ; property rights, though the creature of statutory 
law, precedes legal enactment, or the method by which 
property is acquired precedes its accumulation. Civil 
laws are generally but a conscious expression oFexist- 
ing conditions, and although the root of property ac- 
cumulation is found in the exchange, property rights 
rest on land ; therefore, this lamb came up out of the 
earth. 

The precedent was established whereby the mer- 
chantman attained command of the price ; that was the 
dragon, the first person, as it were, or the original 
condition out of which commercial power developed. 
Commercial power is the second person to whom the 
dragon gave his power and his seat and great au- 
thority; commercial power has been generally recog- 
nized under the combination of Land, Labor, and Cap- 
ital. This beast was like unto a leopard, and his feet 
were. as the feet of a bear, and his mouth as the mouth 
of a lion ; here the three elements, Land, Labor, and 
Capital, are blended into one body. In the term "cap- 
ital" there is included all the seven heads of industry 
excepting "land" and "labor" ; but not until property 
rights are recognized by law do they acquire a legal 
body. The law of property rights is he who had two 
horns as a lamb but who spake as a dragon; so that 
legislative enactment is not the first person but the 
third. As has been said, civil laws are but a conscious 
expression of existing conditions. 

320 



THE EXPOSURE 

And he (the lamb) exerciseth all the power 
of the first beast before him, and causeth the 
earth and them which dwell therein to wor- 
ship the first beast, whose deadly wound was 
healed. (Rev. 13. 12.) 

All matter molded into definite forms for an intelli- 
gent purpose reflects God's personality. 

The first beast before him 

recognizes a preceding personality. Man cannot see 
God but he can see His works, and when man recog- 
nizes the intelligent purpose expressed in all these 
material forms he perceives that God was first before 
them. The living spirit which precedes property rights 
is the mercantile class after it has acquired commercial 
power as expressed in money. By reason of his power 
to command the price the merchant accumulates a cer- 
tain amount of the medium of exchange; the medium 
of exchange being one of the seven heads identified 
in the term, commercial power, the merchant has al- 
ready acquired commercial power. This is the preced- 
ing personality of property rights. But that which 
gives to monetary accumulation its legal body is the 
law ; for by the authority of the law commercial power 
in monetary form is transformed into property rights. 

he exerciseth all the power of the first beast 
before him. 

To exercise is to put into action; the money which 
the merchant has accumulated is power potential ; but 
when through the authority of the law property rights 
are acquired, it becomes power applied ; that is, power 
in action. 

He causeth the earth and them which dwell 
therein to worship the first beast, whose 
deadly wound was healed. 

To worship is to acknowledge authority through obe- 
dience. It is the law which compels obedience, or 
which compels the people to respect property rights. 
21 321 



THE SCIENCE OF CHRISTIAN ECONOMY 

And he doeth great wonders, so that he 
maketh fire come down from heaven on the 
earth in the sight of men. (Rev. 13. 13.) 

The effect of the law which legalizes and protects 
property rights is actually to destroy the earth against 
the purpose for which God intended it, which was 
that it should provide an abundant support for all the 
race. The symbolical figure, 

that he maketh fire come down from heaven 

signifies that fire, which consumes and destroys the 
earth, is being substituted for rain, which refreshes 
the earth and restores life. Money which has been 
accumulated in the arts of trade returns to the earth 
as a consuming fire, for the earth is the basis of all 
property rights. Monetary investments, like fire, lick 
up the earth and destroy the estates of many thou- 
sands. 

For a fire is kindled in mine anger, and 
shall burn unto the lowest hell, and shall con- 
sume the earth with her increase. (Deut. 
32. 22.) 

And deceiveth them that dwell on the earth 
by means of these miracles which he had 
power to do in the sight of the beast ; saying 
to them that dwell on the earth that they 
should make an image to the beast, which 
had the wound by a sword and did live. 
(Rev. 13*. 14.) 

This beast is far sighted, for there is a purpose in 
monetary accumulation; to accomplish this purpose 
he invokes the aid of the law. If circumstances will 
permit, the law recognizes his right to dictate the 
price, and he, acting according to enlightened self- 
interest, adjusts the price so that it works out a de- 
ceptfon and a miracle. The deception takes place 
when, because of his having extracted the value or 
purchasing power out of money, he is able to transfer 
the equity, both in the market and the cultivated 
estate, from the hands of the legitimate owner, the 

322 



THE EXPOSURE 

consumer, into his own possession. At the retail 
counter the consumer pays all the cost of production 
from its very beginning and is, therefore, the rightful 
owner of all the implements of production, including 
land. What the consumer has paid for and is right- 
fully entitled to, the accumulator appropriates; this 
is the deception which is most wonderfully amazing. 
A miracle is something which is performed outside 
of natural law ; monetary accumulation is a violation 
of natural law, an interference with the natural process 
of economic evolution and ultimate restoration, and 
hence a miracle. 

saying to them that dwell on the earth, that 
they should make an image to the beast, which 
had the wound by the sword and did live. 

It has been said that the mercantile class is the pre- 
ceding spirit of property rights. Property rights is 
nothing but a transfer of possession ; it has no tangible 
body ; it is the law which gives to property rights its 
legal existence ; so that the real tangible thing is legis- 
lative enactment. Property rights are but the image, 
the reflection of the commercial spirit. But it is not 
altogether correct to say that property rights has no 
tangible body for the personality of property rights 
is found in the term "commercial paper" ; such are 
deeds, stocks, bonds, and mortgages. 

And he had power to give life unto the 
image of the beast that the image of the beast 
should both speak, and cause that as many as 
would not worship the image of the beast 
should be killed. (Rev. 13. 15.) 

It has been said that money accumulated but not in- 
vested is power potential, and that property rights is 
power applied, power in action. Action denotes life. 
It is the law which applies power, which gives life 
to these legal securities, deeds, mortgages, etc. ; these 
are the image of the commercial spirit. To speak 
here means to command with authority. Those who 
would not become obedient to property rights were 

323 



THE SCIENCE OF CHRISTIAN ECONOMY 

killed. When the industrial class is at the mercy of 
the property class, access to the opportunities of life 
demands that the servile class acknowledge its superior 
and become obedient to its authority or its services are 
rejected. Those who will not become obedient to the 
image of the beast or property rights cannot gain ac- 
cess to the implements of production. It is obedience 
or starvation. 

And he causeth all, both small and great, 
rich and poor, free and bond, to receive a 
mark in their right hand, or in their fore- 
heads. (Rev. 13. 16.) 

This mark is the government stamp on money; the 
right hand is the strong hand; a man's commercial 
strength is according to the amount of money he has, 
all wealth being measured in money; therefore, the 
mark is in the right hand, or in his forehead. The 
forehead is the seat of memory; men do not always 
keep their money in their hands, but deposit it in 
banks to their credit, when it is on memory's file ; the 
mark is then upon their foreheads. The sign of the 
law is upon their foreheads and in their hands. 

And that no man might buy or sell, save 
he that had the mark or the name of the 
beast or the number of his name. (Rev. 13. 

17.) 

Here are to be found the three progressive steps in 
monetary accumulation : the mark ; the name of the 
beast; and the number of his name. The mark is 
Money ; the name of the beast is Commercial Power ; 
and the number of his name is Commercial Supremacy. 
Monetary accumulation is the stepping stone to Com- 
mercial Power, which is the name of the beast and 
the second progressive step. Commercial power may 
be regarded as having been attained either after mone- 
tary accumulation has taken place or when the mer- 
chant has assembled only such of the implements of 
production as he may need for his business require- 
ments. Referring to the distinction as drawn in the 

324 



THE EXPOSURE 

treatise of the Mosaic Law, it will be found that this 
statement is correct, for while the merchantman is 
engaged in business he is still an active member of 
industry. The third progressive step refers to invest- 
ments in commercial paper; deeds, stocks, bonds, and 
mortgages. The name of the third progressive step 
is Commercial Supremacy and, strictly speaking, may 
be regarded as having been attained when a sufficient 
amount of wealth has been accumulated to enable the 
property holder to live without work. That no man 
might buy or sell save he that hath the mark, money; 
the name of the beast, property; or the number of 
his name, in this sense, credit. Credit is the process 
of keeping accounts for the purpose of assisting the 
memory; it is a means of remembrance. By means 
of commercial paper there is kept a memorandum of 
property rights ; it is by means of ^property rights that 
men are able to obtain credit. No man can buy or 
sell except he has money, property, or credit. 

Here is wisdom. Let him that hath under- 
standing count the number of the beast; for 
it is the number of a man ; and his number is 
Six hundred, threescore and six. (Rev. 13. 

18.) 

The number 666 is the number of the double contract 
system, which, as it refers to the three progressive 
steps, should be read, 6, 6, 6 ; but being placed in hori- 
zontal line, those who have not discovered its meaning 
will read it six hundred threescore and six. 

But what is this double contract system? It has 
been previously stated that in every business transac- 
tion there are three parties represented. If the goods 
are about to enter the market these three parties are the 
producer and the merchant, who are the contending 
parties, and the government, which, by providing the 
money with which the verbal contract is carried out, 
becomes the legal party to the transaction. If the 
goods are about to leave the market, the consumer 
rather than the producer becomes one of the three 
interested parties to the contract. 

325 



THE SCIENCE OF CHRISTIAN ECONOMY 

In every business transaction where the medium of 
exchange is resorted to, these three parties appear. 
It may be that a physician has been called to attend 
a patient ; the physician is the merchant, the patient is 
the consumer. 

But in order to avoid confusion, the production of 
goods and the distribution thereof must always be 
supposed. Now, whenever these two transactions lie 
so far apart that they bear little or no relation to each 
other each transaction becomes a distinct business con- 
tract; and since there are three interested parties to 
every transaction, there would be represented in the 
two transactions six persons. And since in monetary 
accumulation there are three progressive steps, there 
is found in this the double contract system, 6, 6, 6. 
It is more than a double contract ; it is a system by 
which commercial supremacy is attained. 

it is the number of a man and his number 
is six hundred threescore and six. 

In supremacy there are no equals ; therefore, it is the 
number of a man ; he stands supreme and alone. 

The serpent comes the nearest of any of God's 
creatures to being single in his construction, for all 
physical bodies are built double but the serpent. The 
serpent is therefore used as the symbol of him who 
crushes all opposition and rises to supreme power. 
Having no appendages, the serpent must needs squeeze 
his victim ; this squeezing process has often been recog- 
nized in commercial warfare. The double contract 
system and the double moral standard have strewn 
the earth with human wreckage, pain, and woe. And 
so God has taken the spirit of exalted and exclusive 
selfishness and named it by the blackest names known 
to God or man, That Old Serpent, the Devil, and 
Satan. 



326 



FOURTEENTH CHAPTER 

And I looked, and lo, a Lamb stood on the 
mount Sion and with him a hundred forty 
and four thousand, having his Father's name 
written in their foreheads. (Rev. 14. 1.) 

BY this number, which is always the number of 
the chosen, together with their position on mount 
Sion, this company of people is recognized as the 
regenerated hosts. . 

having his Father's name written in their 
foreheads 

is to have the knowledge of his father and to be identi- 
fied by his father's name; this marks the legitimate 
offspring. The illegitimate child seldom knows who 
his father is and never bears his name. So that the 
law which is proclaimed from mount Sion is the mar- 
riage law. It is now not the single individual, or he 
alone who occupies the seat of supreme power, but 
the united race. But as 

the mark in their right hand or in their 
forehead 

refers to the medium of exchange by which the double 
contract system is identified, so 

his Father's name written in their fore- 
heads 

refers to the medium of exchange by which the single 
contract system is identified. It is to say that when 
the single contract system is adopted, the medium of 
exchange which passes from hand to hand will be 
eliminated and a credit system, known as the Direct 
Monetary System, will be built up to fake its place. 

3 2 7 



THE SCIENCE OE CHRISTIAN ECONOMY 

Having discovered to what the law of race antagonism 
leads, we shall find that the law of race unity works 
out in a very different way. The seven sounds are 
tuned in harmonious accord. 

And I heard a voice from heaven, as the 
voice of many waters, and as the voice of a 
great thunder : and I heard the voice of harp- 
ers harping with their harps: (Rev. 14. 2.) 

The blood-red torrent moves onward to the heart of 
commerce with one responsive voice in the discharge of 
duty, and enters heaven, the fountain of redemption, 
where, as the crimson fades to silver, above the voice 
of unity the murmur of the individual waters is dis- 
tinctly heard; and becomes a mighty power as the 
voice of thunder. The rain descends and the melody 
is as the voice of harpers harping with their harps. 

And they sung as it were a new song be- 
fore the throne, and before the four beasts, 
and the elders; and no man could learn that 
song but the hundred and forty and four 
thousand, which were the redeemed from the 
earth. (Rev. 14. 3.) 

This is the song of redemption; it is the new song 
because by redemption life is daily made new. No 
man can learn music who cannot or will not make an 
effort to put his voice in tune ; and go men cannot 
know of the power, volume, and melody of united 
effort until they are willing to strive for harmony 
and attain it. The earth is the basis of all property 
rights, but this company of people are redeemed from 
the earth ; for the sake of harmony they have re- 
nounced all individual claims to any portion of the 
earth. 

These are they which were not defiled with 
women ; for they are virgins. These are they 
which follow the lamb whithersoever he goeth. 
These were redeemed from among men, being 
the first-fruits unto God and to the lamb. 
(Rev. 14. 4.) 

328 



THE SINGLE CONTRACT SYSTEM 

These are they who were not defiled with unholy re- 
lations. Men do not become defiled with lust until 
the "relations they sustain are sinful because of having 
cast off the obligations involved. These are they who 
agree to assume and do assume the obligations of 
mutual support and protection of the co-laborer in 
the life struggle. 

for they are virgins. 

Since the industrial class is perceived to be of the 
feminine gender as regards the economic relations of 
men, and since in this company all are numbered with 
that class, this statement denotes that the relations 
of men are clean and undefiled ; they are virgins. 

These are they which follow the Lamb 
whithersoever he goeth. 

As plant life follows out certain natural laws which 
bring it to maturity with flower or fruitage, so there 
are certain natural laws which man must follow if 
he would . reach a fully matured race development. 
It is to say that there is nothing radically wrong with 
human nature ; it needs only to be trained and culti- 
vated. 

These were redeemed from among men, be- 
ing the first fruits unto God and to the Lamb. 

To be redeemed from among men is to stand apart 
from among men as distinct individuals. The first 
fruits were God's especial possessions ; the offering of 
the first fruits preceded the harvest season by forty- 
nine days. 

being the first fruits 

indicates that God's harvest season is approaching. 
All through the centuries these two systems of juris- 
prudence as represented in the Mosaic Law and the 
Roman property laws have come side by side: the 
latter an active force in molding the destinies of na- 
tions ; the former practically a dead letter, especially 
during the Christian dispensation. But having illus- 
trated by the three beasts what is the culmination of 

329 



THE SCIENCE OF CHRISTIAN ECONOMY 

the law of race antagonism, commercial supremacy 
on one hand and disinheritance on the other, God will 
now demonstrate to the world the outlines of His 
plans. The system to which He is opposed is a three- 
storied pyramid, at the apex of which is commercial 
supremacy. But the number one hundred and forty- 
four thousand signifies a rectangular square. 

And in their mouth was found no guile ; for 
they are without fault before the throne of 
God. (Rev. 14. 5.) 

The price is declared by the mouth : in the price there 
was found the deception that has deceived the whole 
earth. But in their mouth was found no treachery or 
deceit. 

without fault. 

Man, in his speculative search after truth, particu- 
larly religious truth, has made many mistakes ; but at 
last he has found that which is the reward of his dili- 
gence ; his reasoning is without fault. And he has 
found also the possibilities of a blameless life and a 
clear conscience ; he may know now what he must do 
to be free from guilt. And having come to the knowl- 
edge of good and evil, he will choose the good. 

And I saw another angel fly in the midst 
of heaven, having the everlasting gospel to 
preach unto them that dwell on the earth, 
and to every nation, and kindred, and tongue, 
and people. (Rev. 14. 6.) 

To fly is to progress. Redemption has now become 
the motive power of progress — practically illustrated 
as an everlasting example of the true law of race life 
throughout the entire world. Price determination ex- 
ercised in the market to maintain the equality of the' 
two wings, industry and commerce, affords the motive 
power of a continuous progression. 

the everlasting gospel. 

Were it not that there is a gospel which might be 
termed the evanescent gospel, there would be no oc- 

330 



THE SINGLE CONTRACT SYSTEM 

casion to speak of this gospel as the everlasting gospel. 
It is the everlasting gospel because it is founded upon 
the principles of true governmental science. It needs 
no defense because it is self-evident. 

Saying with a loud voice, Fear God and 
give glory to him; for the hour of his judg- 
ment is come : and worship him that made 
heaven, and earth, and the sea; and the foun- 
tains of water. (Rev. 14. 7.) 

With the acclamation of this gospel the hour has come 
when God will render His decision between the con- 
tending forces of industrialism. His judgments are 
so clearly defined, so comprehensive and just, that they 
excite the spirit of man not only to fear and glorify 
God but also to bow in reverence and obedience be- 
fore Him. Heaven and earth, the sea and fountains 
of water, comprise the great creation ; all matter when 
in its chaotic state took on definite forms in obedience 
to the purpose of the spirit which molded it. So out 
of the chaotic condition prevailing in human institu- 
tions God is about to form a new creation. 

And there followed another angel, saying, 
Babylon is fallen, is fallen that great city, 
because she made all nations drink of the wine 
of the wrath of her fornication. (Rev. 14. 8.) 

The city of Babylon symbolizes the crime of public 
prostitution as pertains to class relations ; the analysis 
of the statement provides the proof. Nations in- 
volves public matters, and fornication is the crime 
of which mystical Babylon is accused. Because of 
the great responsibility of motherhood which the fe- 
male sex bears, the moral law forbids that sex to sus- 
tain reproductive relations until protection and sup- 
port for self and offspring are provided under the 
marriage covenant. In disobeying this moral obliga- 
tion she forfeits her honor, she is fallen. It is to 
say that hitherto the business affairs of nations have 
not been conducted with due regard for the protection, 
support, and honor of the industrial class. The wine, 

33 1 



THE SCIENCE OF CHRISTIAN ECONOMY 

or the reward of industry, has proved inadequate to 
maintain labor according to the standard of living 
which her importance to the state entitles her. 
Wrath signifies anger or opposition; competition or 
opposition thus far has been the spirit of industrial 
progress. And in its lust for gain the mercantile class 
has stimulated legislation which has robbed labor of 
her just reward and disinherited her and her offspring ; 
it has degraded her as a class and denied her social 
recognition. 

And the third angel followed them, saying 
with a loud voice, If any man worship the 
beast and his image, and receive his mark 
in his forehead, or in his hand. (Rev. 14. 9.) 

If any man acknowledges subordination to commercial 
power and to commercial supremacy ; if he recognizes 
that monetary accumulation is legitimate and that 
property rights are legal ; if he accepts money in recog- 
nition that obligations are thereby discharged to him ; 
if he receives the mark, money, in his hand or places 
it to his credit, 

The same shall drink of the wine of the 
wrath of God, which is poured out without 
mixture into the cup of his indignation ; and 
he shall be tormented with fire and brimstone 
in the presence of the holy angels, and in the 
presence of the Lamb. (Rev. 14. 10.) 

God's sense of justice is outraged; He is greatly in- 
censed that any man will submit to the imposition 
which is being perpetrated upon him contrary to His 
sacred law ; because whenever any unrequited toiler 
recognizes these unlawful institutions he acknowledges 
his own degradation. To such individuals God is say- 
ing, "Be a man, defend your honor." 

Now this is that which thou shalt offer 
upon the altar; two lambs of the first year 
day by day continually : one in the morning 
and the other in the evening. 

And with each lamb a tenth deal of flour 

33 2 



THE SINGLE CONTRACT SYSTEM 

mingled with the fourth part of a hin of 
beaten oil for a meat offering; and the fourth 
part of a hin of wine for a drink offering. 
(Exod. 29. 38-41.) 

The flour and oil mingled together symbolized that 
in the sacrificial offering of industry both classes must 
be represented. Flour and oil are both marketable 
products, they represent the lifeblood of the race co- 
mingled together that the race may be perpetuated ; 
this is the law of life. According to the law of life, 
the implements of production cannot pass through the 
market to individual appropriation. If any man recog- 
nizes this unlawful practice he will be forced to do 
all the work and carry all the load; he will see the 
earth consumed before him with the fire of invest- 
ments while he is crowded to the bare subsistence line ; 
to all this he must submit uncomplainingly or he will 
be stifled with the fumes of suppression and become 
the subject of a public example before all the congre- 
gations of the people, both church and state. 

And the smoke of their torment ascendeth 
up forever and ever ; and they have no rest 
day nor night, who worship the beast and his 
image, and whosoever receiveth the mark of 
his name. (Rev. 14. 11.) 

The perfume of the flower marks the culmination of 
vegetation. The smoke of suppression marks the cul- 
mination of this unlawful system so far as there is a 
culmination ; but 

for ever and ever 

is endless. There is no end to this consuming process 
because there is no limit to the amount of property 
which a man can buy who has the money. 

they have no rest day nor night 

because life is made an endless struggle, either to exist 
at all or to climb higher and higher on the rungs of 
ambition. 

333 



THE SCIENCE OF CHRISTIAN ECONOMY 

and whosoever receiveth the mark of his 
name. 

The mark is money ; the name is that which identifies : 
the difference between the two systems is identified 
by the difference in their mediums of exchange. 

Here is the patience of the saints ; here are 
they that keep the commandments of God, 
and the faith of Jesus. (Rev. 14. 12.) 

The patience of the saints and they that keep the com- 
mandments of God and the faith of Jesus will be fully 
justified when the culmination of their opponent's legal 
code is finally exposed. 

And I heard a voice from heaven saying 
unto me, write, Blessed are the dead which 
die in the Lord from henceforth; Yea, saith 
the Spirit, that they may rest from their la- 
bors : and their works do follow them. (Rev. 
14. 13.) 
The dead which die according to the law of our Lord 
may from henceforth rest secure in the promise that 
their previous work guarantees their resurrection. 
There is a time just preceding the harvest when it is 
no longer necessary to cultivate the soil ; and so the 
arduous labor to establish the Christian dispensation 
is past : it is for this age to witness the harvest. 

And I looked and behold, a white cloud, 
and upon the cloud one sat like unto the Son 
of man, having on his head a golden crown, 
and in his hand a sharp sickle. (Rev. 14. 14.) 

The white cloud is the sign or promise of a fair day ; 
fair weather for the harvest season is very desirable; 
and so he who planted the seed now watches the sky. 

one like unto the Son of man. 

The laborer is like unto Jesus because he pours out 
his life-blood for the race. And he it is who rests on 
the promise. 

on his head a golden crown. 

334 



THE SINGLE CONTRACT SYSTEM 

The head is the seat of knowledge; labor knows now 
what his reward is to be and has claimed it. 

in his hand a sharp sickle. 

Christ's sickle is the two-edged sword; price regula- 
tion has now passed into the hands of the industrial 
class^and the price will be so adjusted that the people 
will reap the reward. 

And another angel came out of the temple, 
crying with a loud voice to him that sat on 
the cloud, Thrust in thy sickle, and reap ; for 
the time is come for thee to reap; for the 
harvest of the earth is ripe. (Rev. 14. 15.) 

The minister is he who presides in God's house. The 
church and the industrial class are now identified to- 
gether. Observing that conditions are favorable and 
times seasonable, the minister orders the harvesters 
to begin. As it was the work of the church to plant 
the seeds and to keep the lamp of faith aglow, so in 
these days when God's kingdom is sweeping onward 
with uninterrupted momentum, it is the work of God's 
ministers to order the ingathering. 

for the harvest of the earth is ripe. 

The harvest day, that great day for which all Christen- 
dom has waited, when God will call the earth's con- 
tending forces to stand before Him in judgment, at 
last has arrived. Before this infinite decision let all 
the earth be still. 

And he that sat on the cloud thrust in his 
sickle on the earth ; and the earth was reaped. 
(Rev. 14. 16.) 

As all the labor of the summer season depends upon 
the harvest day, so all the travail of Christendom may 
be said to hang on the statement, 

and the earth was reaped. 

This statement, together with one other to be pres- 
ently observed, practically marks the close of one cycle 
of time in God's eternal ages and the beginning of 

335 



THE SCIENCE OF CHRISTIAN ECONOMY 

another. This clause, like every part of this mar- 
velous book of the Revelation, must be carefully mined 
to lay bare its true interpretation. Of what use would 
it be for labor to expend its energies in production 
if when the fruits have matured they were not gath- 
ered and stored away for safekeeping. The object 
of the harvest is to gather the grain into the stpre- 
house, where it will not be destroyed by the elements. 
And so the first step necessary to harmonize the op- 
posing interests is to put the earth, the basis of all 
property rights, into the safe place where it will not 
be destroyed by the fiery elements of monetary invest- 
ment. It becomes necessary, therefore, to locate the 
safe place, in which, if the earth be reaped, it shall 
escape the destructive hand of those who strive for 
its possession. When the products of the harvest are 
gathered into the granary and storehouse for safe- 
keeping they do not long remain there but, according 
to the purpose for which they were produced, soon 
pass from the storehouse into the market which is 
kept open to the public. It follows, therefore, that 
the Safe Place to store the earth is to keep it open 
at all times to public access and for public use ; so 
that labor shall have the right to cultivate the earth 
or use it for business purposes without paying tribute 
to any privileged class in the form of rent. By this 
decision we learn what disposition is to be made of 
land, the basis of all wealth ; it is to enter the whole- 
sale market, as it were, and there remain open to access 
for any one who may need it to facilitate business. 

This decision is followed by another stating what 
disposition shall be made of all merchandise, which 
must pass through the market to consumption and 
which comprises the necessaries of life. 

And another angel came out of the temple 
which is in heaven, he also having a sharp 
sickle. (Rev. 14. 17.) 

There is a distinction drawn between the temple of 
God as a sacred edifice signifying the church and the 
temple of God in its secular relations, where redemp- 

3& 



THE SINGLE CONTRACT SYSTEM 

tion takes place six days in the week within the culti- 
vated enclosure. The latter is 

the temple which is in heaven. 

According to this gospel the creeds of the church are 
but patterns of the laws of political economy. 

he also having a sharp sickle. 

This is the second edge of the sharp two-edged sword : 
the first edge, or price, admitted the grain into the 
wholesale market ; the second price restored the neces- 
sities of life to the people. The sickle is used to har- 
vest grain ; so that, while the 

earth was reaped 

had reference to land, it included the implements of 
production and the necessities of life as well, all of 
which were gathered into the garner. It is the dis- 
position to be made of all merchandise, including land 
and the implements of production already m the mar- 
ket, which is the point in consideration. 

And another angel came out from the altar, 
which had power over fire; and cried with a 
loud cry to him that had the sharp sickle, say- 
ing, Thrust in thy sharp sickle and gather the 
clusters of the vine of the earth ; for her grapes 
are fully ripe. (Rev. 14. 18.) 

Although the implements of production and the neces- 
sities of life were included in the phrase, 

and the earth was reaped, 

the object in expressing the idea in this concise form 
is perceived. It is to say that the one article which 
represents the efforts of individual production must be 
exchanged for the clusters, for in these clusters there 
is the great variety necessary to supply human needs. 
It is the business of the merchantman to assemble the 
clusters and to dispose of them ; this is where the sec- 
ond sharp sickle is put into operation. The distribution 
is in obedience to the cry of the angel which came 
out from the altar, having power over fire, or the 

337 



THE SCIENCE OF CHRISTIAN ECONOMY 

consumer. The consumer was originally the producer 
who came through the ordeal of sacrifice with power 
over the process of consumption, or rather production 
and distribution, for the association of the two phrases 
are such that there is included both production and 
distribution, over whicji he has command. It fairly 
illustrates the keen perception necessary to read this 
document aright. At this point the secular law comes 
into play and is entirely in accord with the sacred law. 
Church and state are now in harmony with the forces 
of industry and commerce; it now remains to be seen 
what disposition is to be made of merchandise pass- 
ing over the retail counter to the consumer. 

And the angel thrust in his sickle into the 
earth, and gathered the vine of the earth, and 
cast it into the great winepress of the wrath 
of God. (Rev. 14. 19.) 

Here there is revealed the process by which the re- 
ward is to be extracted. The vine of the earth is that 
which grows up out of the earth, and as the earth is the 
basis, so the implements of production, the means of 
transportation, the medium of exchange, etc., is the 
vine of the earth with jts various branches, confirming 
the statement that not only the earth and the clusters 
of the vine, or the necessities of life, are to be dis- 
posed of, but all other business facilities as well. As 
it was found that the earth was to be kept open to 
public access, so the vine of the earth with its various 
branches is to be kept open to public access ; it cannot 
be appropriated by any privileged class. In 

the great winepress of the wrath of God 

God shows no mercy ; as Christ's body was broken 
in sacrifice, so according to God's law every member 
of the race is required to do likewise before he may 
become partaker in the reward. Activity in service is 
an unalterable requirement of the law. 

And the winepress was trodden without the 
city and blood came out of the winepress, 

338 



THE SINGLE CONTRACT SYSTEM 

even unto the horse bridles, by the space of a 
thousand and "six hundred furlongs. (Rev. 
14. 20.) 

As the city is the center of exchange, so 

without the city 

refers to the rural districts where labor is performed ; 
it signifies industrial class distinction. Price determi- 
nation has passed into the hands of the toilers or 
the race, and each may extract the reward according 
to his weight, according to his strength to render serv- 
ice, to tread the winepress. It is to say that labor has 
become the measure of value. The culmination of the 
law of the sin offering required that after the blood 
of the sacrifice had all been poured out at the bottom 
of the altar and the fat had all been removed from 
the internal organs and burnt upon the brazen altar, 
then the whole carcass, 

Even the whole bullock shall he carry forth 
without the camp unto a clean place, where 
the ashes are poured out, and burn him on the 
wood with fire; where the ashes are poured 
out, there shall he be burnt. (Lev. 4. 12.) 

It is to say that while produce is in the market for 
the purpose of consumption, the actual consumption 
does not take place until provisions are carried out 
to the original producer without the city, as it were. 
There, according to the letter of the law, the entire 
sacrifice in equivalent measure is consumed to ashes 
around the family board and the debt is canceled. 

and blood came out of the winepress. 

The reward is restored in blood even as the sacrifice 
was made in blood. By the institution of the last sup- 
per Jesus Christ made the juice of the grape to sym- 
bolize not only the blood of the sacrifice but also the 
wine of reward. The wine of reward flowing out 
from the altar becomes the blood of the new national 
life through which the sin of the world finds remission 
because it signifies that the reward is restored to the 

339 



THE SCIENCE OE CHRISTIAN ECONOMY 

multitudes in full measure and in kind. Chrfst gave 
to the world a new testament, which was seemingly 
in contradiction to the law of the Old Testament, 
which forbade the drinking of the blood of the sacri- 
fice. But the blood which Christ offered had passed 
through that mature process which rendered it fit for 
consumption, wherein is the distinction. So that the 

blood came out of the winepress 

signifies that this blood is the blood which has passed 
through to economic maturity. 

How different is the culmination of this law as the 
life-giving streams flow forth with blessing in abun- 
dance for the industrial multitudes from the law of 
the competitive system as it is depicted in the closing 
verses of the thirteenth chapter. There the self-suffi- 
cient beast in the form of one man crushed all oppo- 
sition and subjected all business facilities to exclusive 
ownership as he rose to commercial supremacy. The 
contrast in the extremities of the two laws is some- 
what clarified by the following statement : 

even unto the horse bridles. 

The bridle is the check which restrains the brute and 
guides him in the way. According to the sacred law 
there is a check to be put on brute lust, which strives 
for excessive indulgence in the wine, or the blood of re- 
ward, as do the carnivorous beasts, the lion, the 
leopard, and the bear, which seek to quench their thirst 
with blood. If the blood at this point, the retail 
counter, is directed into right channels it becomes the 
wine of a legitimate reward; but monetary accumu- 
lation which now takes place at this point interferes 
with economic maturity. It is unlawful for any man 
to locate himself along some shady nook and by in- 
vestments, either in land or securities, to realize an 
income through interest or rent and compel others to 
support him in ease. Exclusive ownership by this law 
is prohibited. That 

blood came out of the winepress, even to 
the horse bridles, 

340 



THE SINGLE CONTRACT SYSTEM 

signifies that business facilities will be disposed of in 
recognition of the requirements of the commercial 
branch of industry, for the horse is the domesticated 
beast of burden, a symbol of the laboring class, which 
will acquire the right of possession as a reward of 
industry. For as marriage does not destroy sex dis- 
tinction, so the unity of the two classes will not de- 
stroy industrial class distinction, though both are united 
in industrial pursuits. 

Exclusive ownership of property will be reduced to 
the Right of Possession : such possession to continue 
during the period of occupation and while premises 
and machinery are in use and meeting the needs of 
public demands. It will be recognized that he who 
engages in public enterprise is a public servant and 
whatever assistance is needed will be granted, with 
certain restrictions, that the public may receive the 
best possible service. Here is the check to be applied 
to the forces of commerce which, though it permits 
of sufficient reins for all legitimate purposes, prevents 
monopoly of the internal organs of commerce and in- 
dustry that those who have need shall not be embar- 
rassed in their efforts to become of like service. When- 
ever any man or company of men can demonstrate 
their ability to build up trade, the state will furnish 
them all business facilities at the actual cost of pro- 
duction, giving them credit of a certain per cent of 
their sales each year until the debt is covered, when 
they obtain full right of possession so long as they 
remain in service. The state will also furnish all stock 
without cost to any house with a permit to engage in 
such business. 

by the space of a thousand and six hundred 
furlongs. 

A furlong is the eighth of a mile ; in this distance 
of sixteen hundred furlongs there will be two hundred 
miles, which is the extent to which the course of ex- 
change is limited. But space means breadth as well 
as length, for the city is in the center, and in that 
case there will be an expanse of two hundred miles 

341 



THE SCIENCE OF CHRISTIAN ECONOMY 

square which will comprise the dimensions of the culti- 
vated garden. It can be only two hundred miles square 
because the Course of Exchange is limited to that 
extent. According to the Mosaic Law, the day that 
the first fruits were offered was the starting point of 
the course of exchange; but it might be said to in- 
clude the first efforts of production. It is very prob- 
able that this two hundred miles square is a unit 
belonging to any number of such units in which the 
seat of government is the central or principal metropo- 
lis of the state, such as one of the states of the Union. 
At any rate, it is the territory which surrounds a center 
of exchange, within which business is conducted ac- 
cording to the single contract plan. The blood of re- 
demption, the cleansing flood, will cover all that space, 
and within that space all those precious promises of 
Jesus will be realized by every individual according 
to the responsibilities and services involved. 

Seek ye first the kingdom of God and his 
righteousness; and all these things shall be 
added unto you. (Mat. 6. 33.) 

It is well to pause and endeavor to sketch an out- 
line of what conditions will be like in those favorable 
environments where the people by united effort pro- 
vide the greatest good for the greatest number. 

All labor will receive its wages or salary directly 
from the state, not from an employer, by which means 
it will be possible to adopt a graded scale of wages 
or remunerations, depending on the ability, willing- 
ness, and responsibility required, every individual wage 
to bear an almost undisturbed relation to all others. 
And since the people demand that their reward shall 
be restored in kind, it will mean that all money issued 
in payment for services in any and all capacities shall 
be made redeemable in the* products of the market. 
Every dollar issued shall have back of it an equivalent 
in merchandise or an equivalent in service, because 
labor is productive either in merchandise or in service. 
When labor receives its wage from the state it relin- 
quishes to the state all claims upon goods for the pro- 

342' 



THE SINGLE CONTRACT SYSTEM 

duction of which it has been paid. Labor has no claim 
upon goods from the beginning other than for the time 
and energy expended in production. 

Goods now in the course of exchange come in from 
the mines, from the farms, or raw material enters the 
factory for completion in production. All such goods 
have been paid for and are the property of the col- 
lective people, held in charge for the redemption of 
outstanding obligations which have been issued against 
it. By the retail price, all money issued against such 
merchandise will be returned to the Central Clearing 
House from whence it was issued. By this means it 
will be possible to balance up all accounts and to de- 
termine readily where any shortage exists. 

It is probable that individual houses will not only 
conduct business on a much larger scale than at pres- 
ent but will more intensely systematize in order to 
save time, waste, and needless labor. Competition 
between these houses will not altogether disappear, for 
in no lines of business will competition be waged 
with the price for possession of larger and larger 
amounts of the circulating medium, but rather for 
increasing volumes of trade: for at the end of the 
year each business firm will receive a bonus from the 
state to be divided proportionally among all who are 
connected with the business according to wages or 
salary received, the amount of such bonus to depend 
on the volume of business performed during the year 
closing; so that in the fullness of time sacrifice and 
time will be equalized in*the reward. The efficiency of 
these houses in service will be determined by the vol- 
umes of business done by competitors compared with 
the number of men in each of the houses turning out 
an equivalent amount of business at like cost. 

All goods will be put on the market at the actual 
cost of production — compiling the costs of the raw 
material, of manufacturing, transportation, and all 
other costs of whatever nature. The aggregate cost 
will determine the price which the consumer must pay 
for -the goods. The price to the consumer will not 
include any allowance for rent, interest, or profits of 

343 



THE SCIENCE OF CHRISTIAN ECONOMY 

business, because there will be no such consideration 
anywhere along the route of exchange. It will include 
only such sums as are necessary to pay the wages of 
labor and the salaries of business managers, together 
with the costs of all necessary improvements or re- 
pairs, and of any unavoidable leakages from perishable 
goods or by fire, etc. 

As has been previously stated, the fact that the con- 
sumer pays all the cost of production and distribution 
makes him a joint heir to all land and implements. 
They cannot be subdivided, of course ; but all land, 
implements, together with all buildings and whatever 
is used to facilitate business, including goods in the 
course of exchange, become the property of the col- 
lective people. It is in the very nature of economic 
fruition that all business property belongs to the pub- 
lic. Thsre is positively no othejr source: from 
which the; monky can come: to discharge: the: 
obligations of industry save: out of the: pockets 
OF the consumer. Such being the case, all business 
facilities revert to the consumer, who is the sole: le- 
gitimate: heir to the same. 

All forms of business which require co-operative 
service will be conducted either by an individual super- 
intendent or by a board of managers. It will be recog- 
nized that any man who through energy and enterprise 
succeeds in building up a business is himself eminently 
the most capable of managing that business. He will 
have the same right to unhampered protection, to- 
gether with those whom he "may see fit to associate 
with himself at the head of such business, as any man 
has a right to protection in seeking a livelihood by 
labor. But he will not be permitted to become a mer- 
chant robber by reason of price dictation, since the 
price of all merchandise will be previously determined 
for him by the state. Most forms of business have 
small beginnings and much depends on the foresight, 
capability, and attentiveness of superintendency, for 
such businesses generally originate with some one in- 
dividual who catches a vision of opportunity. In such 

344 



THE SINGLE CONTRACT SYSTEM 

cases the entrepreneur will test out the idea on his 
own responsibility and out of his own credit establish 
a small beginning. And once he has proved the merit 
of a given article or can create a demand for goods 
and capture trade, he will enter the field of commerce 
and obtain a constantly increasing amount of business 
facilities as his increasing trade demands. Rights of 
possession will come to him as the reward of industry, 
providing he does not fail after once obtaining a foot- 
hold and thereby forfeit possession. The state will 
furnish him all implements at actual cost, allowing 
him a certain percentage of the amount of his sales 
to cover the privilege of possession; not that he will 
actually pay for the privilege, but that he will be cred- 
ited with that amount and the privilege will be granted 
him as a reward of industry in building up a business 
for the public accommodation. The cost of this land, 
machinery, and goods will be charged to the con- 
sumer, since the consumer will pay for the cost in any 
case. This principle will hold wherever men seek 
business opportunities. So long as a man conducts 
business in a purely individual capacity there will be 
no one to question his affairs, but when by reason of 
increasing business he must have assistance, the state 
will then determine salary and wages and pay both. 
Free access to the soil and to all other business re- 
quirements, according to this law, are realized as a 
reward of industry and business ability. Therefore, 
while all property belongs to the collective people, there 
will be no such thing as governmental management 
of business. Business management is the peculiar pre- 
rogative of the mercantile class. The state will finance 
all business endeavors, it will keep an account of all 
goods in the course of exchange until they have passed 
to the consumer, but it will manage nothing outside of 
the monetary function. 

Between business managers and employees there 
will be no ground for contention, for their interests 
will be one in common, since the compensation which 
each will receive will depend on the amount of busi- 

345 



THE SCIENCE OF CHRISTIAN ECONOMY 

ness transacted. In aspiring to high points of pro- 
ductive efficiency business managers have resorted to 
discipline; and in endeavoring to mitigate the disas- 
trous culmination of our present economic practices 
others have promulgated a theory of democratic man- 
agement of business. But Christ, recognizing that His 
reward is the only puissant stimulant to willing indi- 
vidual initiative, and effort, safeguarding the liberty of 
all men, becomes the Prince of Peace. But while co- 
operation will prevail probably in a large measure the 
desire for self-assertion will lead to the diversification 
of business wherever practical, not only because of the 
nature of the situation but because of a symbolical re- 
quirement of the sacred law, which reads : 

That your generations may know that I 
made the children of Israel to dwell in booths 
when I brought them out of the land of 
Egypt. (Lev. 23. 43.) 

While many business houses may be built to accom- 
modate a large volume of business, each variety of 
goods will occupy a separate department or booth, 
under a separate business manager, thereby encour- 
aging more independence and avoiding unjust concen- 
tration of business. 

All new improvements will spring out of the public 
demand for such improvements. And since all raw 
material will be the property of the state, it will only 
be necessary, after drawing the plans, to order the 
material assembled and the work to be done. The 
state by its sovereign right will issue all money in pay- 
ment for such labor, and when this money is returned 
to the retail counter in payment for merchandise by the 
consumer the debt will have been paid and canceled, 
much to the relief of posterity. 

It has been stated above that the state will issue all 
money in payment of labor; but the truth is that 
money as it is now understood will be a thing of the 
past. It has been elsewhere stated that the difference 
between the two economic systems is identified very 
largely through the difference between their mediums 

346 



THE SINGLE CONTRACT SYSTEM 

of exchange. The medium of exchange through which 
the double contract system is identified is 

a mark in their right hand, or in their fore- 
heads. (Rev. 13. 16.) 

The mark in their right hand or in their foreheads 
is the governmental stamp on money which men hold 
in their hands or have deposited to their credit. The 
medium of exchange which identifies the single con- 
tract system is 

His Father's name written in their fore- 
heads. (Rev. 14. 1.) 

The second system provides for no money in their 
hand, but in their foreheads, or^ to their cre ( dit. The 
state will enter upon its ledger the names of all those 
engaged in service, whether professionally, commer- 
cially, or industrially ; and the amount of the remuner- 
ation for their services will be placed to their credit. 
The father of the family, or the family's support, will 
sign his name to the checks which he will write against 
his credit for those depending upon him in payment 
of their debts ; his name will be written in their fore- 
heads. His name will also be written in the Lamb's 
book of life when it is inserted in the state ledger. And 
so will pass forever that medium of exchange with 
its attending evils, which, passing from one man's 
hand to another's, bears no distinguishing name by 
which it may be identified or traced, and which, having 
each piece of money identically the same as all others 
of its kind and value, is the source of a vast amount 
of crime — all of which will disappear. 

It is true there are many inquiries to be met, but 
since the problem will have to be worked out step by 
step in a practical way, the best that can be done is to 
offer a few suggestions. 

With reference to the method by which goods will 
enter and pass along the course of exchange a few 
statements will be made. For example: The Alex- 
ander Wholesale House will send out an agent to con- 
tract for farm produce, who will be authorized by the 

347 



THE SCIENCE OF CHRISTIAN ECONOMY 

state to quote and determine prices according to the 
quality of goods. After the agent has 'made his selec- 
tion he will write out the order, using a billhead of 
the house he represents, which the farmer and the 
agent will both sign. The transportation clerk will 
sign the order in acknowledgment of receipt of mer- 
chandise in good condition. The agent will then for- 
ward the account to the Central Clearing House, Alex- 
ander Wholesale House Department, but a duplicate 
bill will be passed along the line until it reaches its desti- 
nation. Goods will there be inspected and shortage, 
if any, reported on the duplicate, which will then be 
mailed to Central Clearing House, same department, 
to be compared with the original bill. By this means 
it will be, known at all times just what amount of 
stock the wholesale house has received into its ware- 
house. Neither will the agent who represented the 
wholesale house, nor the bookkeepers who keep the 
account at the clearing house, be interested in any 
way, with the wholesale firm; they will be interested 
only in an accurate account and in their salaries, which 
they will receive from the state. 

The retail stores, upon receiving goods from the 
wholesale firm, will issue no checks in payment for 
same, but will sign a receipt of acknowledgment so 
that it ,will also be known at all times at the Central 
Clearing House the exact amount of goods that the 
wholesale house has relinquished to the retail stores; 
for example, Martin and Company will acknowledge 
receipt of a stated amount of goods from the whole- 
sale house. And as the consumer's checks arrive at 
the Central Clearing House, Martin and Company De- 
partment, the stock of merchandise for which that 
company is responsible will diminish accordingly. 
Thus merchants will be held accountable for all goods 
entrusted to their charge, since they are liable to for- 
feiture of their rights of possession. 

It may be necessary to a certain extent to keep an 
itemized account of goods, but fixed retail prices will 
very much diminish if not altogether dispose of the 
intense labor of itemized accounts. When the con- 

348 



THE SINGLE CONTRACT SYSTEM 

sumer knows what the price of goods should be, it 
will be impossible to raise the price to cover any 
shortage which might occur from misappropriation of 
merchandise. If it is accurately known at the Central 
Clearing House the amount in lump value of mer- 
chandise which any store has received, with the con- 
sumer informed as to prices, the retail checks will 
denote accurately the amount of merchandise which 
has passed over the counters, and. an inventory of 
stock will determine at any time any shortage in mer- 
chandise. 

It is the fluctuation of prices which lends to com- 
merce the wavelike motion resembling the restless sea. 
And since stable prices will overcome uncertain condi- 
tions of the market, it might even be found advisable 
upon experiment to make a separate account of the 
losses of business through fire or perishable goods and 
to submit this with the cost of improvements or re- 
pairs to the people in the form of a surplus tax, to be 
borne equally by all, with less trouble than to disturb 
retail ^prices. 

It might be supposed that goods of the same classi- 
fication and type in the retail stores will be graded 
first, second, and third grades, so that those of less 
means will be able to buy a cheaper grade of goods 
for less money ; but the Mosaic Law declares that the 
ransom or retail price must be the same to rich and 
poor alike ; and the wisdom in that law is seen in that 
it would lead to a great deal of confusion in keeping 
accounts, it would work an injustice to the man of 
smaller means to oblige him to accept his reward in 
inferior goods. Shoddy goods of cheaper quality 
either should be rejected altogether or should come 
into the market at the standard price, so that con- 
sumers will have a fair chance, one with another — 
that there be no discrimination. 

Another inquiry to be met which may be appropri- 
ately referred to in this connection is the identifica- 
tion of strangers. Since all retail accounts will be 
paid in checks, some plan must be adopted to guar- 
antee the identification of those wishing to trade where 

349 



THE SCIENCE OF CHRISTIAN ECONOMY 

they are not known. In such cases the government 
will issue bank notes of large denominations — five hun- 
dred or one thousand dollars. Upon application, any 
local bank will be authorized to furnish these notes 
to any one whose credit at that bank equals or exceeds 
the amount of the identification note. These bills will 
not be money as is now known to be taken out and 
exchanged for goods, although on their face they may 
have that appearance and may be made of the same 
kind of paper. On the back they will be signed by 
the bank from which they were obtained and by the' 
creditor to whom they are given. The bank will also 
provide the bearer with a small account book and 
wherever he makes a purchase the amount of goods 
will be entered and the account brought forward with 
each purchase. The bearer will be authorized to pur- 
chase to the amount of his identification check. The 
use of such books in all retail business will very much 
assist the process of exchange and reduce the amount 
of labor thereto, not only at the retail counter but at 
the Clearing House. Such a plan should not be con- 
fused with the old method of keeping a monthly book 
account at retail stores, which has been very largely 
abandoned because customers "failed to pay accounts 
when due. No one could obtain these books unless 
their credit at the bank or branch clearing house first 
covered the amount of credit against which the book 
was drawn. With each purchase the amount of credit 
will proportionally diminish, for as the account is con- 
stantly brought forward each new purchase will be 
added until the book is canceled. These books will 
be taken up by the local clearing house, where the 
consumer's credit will be canceled to the amount which 
the book calls for, and the retail store will be credited 
with the corresponding volume of business. The ac- 
curate account will then be forwarded to the Central 
Clearing House for final adjustment. 

Reference should here be made to the distinguished 
body clothed in governmental authority whose duty 
requires it to determine the price of all commodities 
to the consumer, to calculate all expenses connected 

350 



THE SINGLE CONTRACT SYSTEM 

with the various phases of the economic process, in- 
dustrial, commercial, professional, and governmental. 

To him that overcometh will I grant to sit 
with me in my throne, even as I also over- 
come, and am set down with my Father in 
his throne. (Rev. 3. 21.) 

And around about the throne were four 
and twenty seats : and upon the seats I saw 
four and twenty elders sitting clothed in 
white raiment; and they had on their heads 
crowns of gold. (Rev. 4. 4.) 

The duty involved in the determination of prices be- 
longs to the supreme tribunal of the state, which will 
consist of elderly men, probably of fifty years or more, 
who, having demonstrated their value as responsible 
citizens both in family and public life, and having 
retired from all other public service, will volunteer 
their services to the state for such compensation as 
is commonly awarded. This body will consist of 
twenty-four men, twelve from each of the two in- 
dustrial classes — or, to be more specific, an equal num- 
ber of men from each class — which number will be 
increased by one, who will act as presiding officer. 

The opponents of this business method may reason 
that it will be burdensome and impractical owing to 
the clerical work required; but it should be borne in 
mind that at the present time commercial houses keep 
accurate accounts of all goods passing through their 
hands in the course of exchange and balance such ac- 
counts for future reference. To this may be added 
the clerical work required in keeping account of the 
transfer of property in such as deeds and abstracts; 
in the negotiation of loans, purchase of commercial 
paper, and the safeguarding of money. So that these, 
together with the elimination of a vast amount of work 
arising from the waste of competition and the saving 
of time wasted because of labor's sense of injustice, 
the new system will be found much more adequate. 

Many people to-day recognize that something is 

35i 



THE SCIENCE OF CHRISTIAN ECONOMY 

radically wrong in the management of commercial 
affairs and have caught a vision of a more equitable 
adjustment but see no way by which the change may 
be accomplished save by revolutionary measures. But 
such a step would be most disastrous and is unneces- 
sary. What is necessary is to awaken a public con- 
sciousness that the implements of production are in 
fact the rightful property of the consumer or the col- 
lective people. There will then develop a sound evo- 
lutionary advancement. In every business which re- 
quires co-operative effort the government will take 
over the bookkeeping department and distribute the 
recompense of patronage proportionally between the 
three parties involved as wages of labor, salary of 
superintendency, and such amount as is required to 
replenish business, which portion belongs to the pub- 
lic. 



352 



FIFTEENTH CHAPTER 

the: seven last plagues 

And I saw another sign in heaven, great 
and marvellous, seven angels having the seven 
last plagues ; for in them is filled up the wrath 
of God. (Rev. 15. 1.) 

another sign 

THIS sign indicates that there is a preceding sign. 
God's law has two signs combined in one: the 
sign of the law is the sign of liberty and of rest. 

And there appeared a great wonder in 
heaven; a woman clothed with the sun; 
(Rev. 12. 1.) 

And I saw another sign in heaven, seven 
angels having the seven last plagues; (Rev. 

is- 1 -) 

The twelfth and thirteenth chapters contain an ex- 
posure of the great sin of the world and of -the un- 
fortunate condition which prevails because of its un- 
bridled power. The fourteenth chapter outlines the 
contrasting and more desirable state. Men naturally 
prefer the favorable environments, but the way to 
pass to them or to enter into that rest so long pre- 
pared of God must be made clear. The fifteenth and 
sixteenth chapters apply the remedies and direct the 
way. 

Sacred history relates that when Jehovah deter- 
mined to liberate the children of Israel He sent a 
series of plagues as a judgment upon the Egyptians. 
And so in the 'closing days of this present dispensa- 
tion God will again demonstrate to the world a series 
of plagues which must precede the liberation of the 
people from economic bondage. 

353 



THE SCIENCE OF CHRISTIAN ECONOMY 

And I saw as it were a sea of glass min- 
gled with fire, and them that had gotten the 
victory over the beast, and over his image, 
and over his mark, and over the number of 
his name, stand on the sea of glass, having 
the harps of God. (Rev. 15. 2.) 

a sea of glass 

is the course of exchange* clarified so that the reward 
will be clearly discerned from the beginning through 
fixed prices. 

mingled with fire. 

Fire is energy released ; in the market the energy which 
is stored up in the products of labor finds its release. 

and them that had gotten the victory over 
the beast, 

The victory refers to the struggle which must take 
place between those who support the two systems; it 
is a moral victory due to the awakening of economic 
consciousness. It reveals the purpose for which the 
hosts of Christendom have been assembled; that they 
might lead the people out of bondage to that inher- 
itance so long foretold. The beast is commercial 
power ; and over his image is commercial supremacy ; 
and over his mark is his medium of exchange; and 
over the number of his name is the number from which 
his name is derived or from which he acquires the dis- 
tinction, The Double Contract System. 

stand on the sea of glass, having the harps 
of God. 

As political organizations will always have platforms, 
the course of exchange clarified by redemption be- 
comes the platform upon which these people stand. 
God made the race with all its parts to play in tune; 
but all these parts are but discordant sounds till blended 
by redemption. 

And they sing the song of Moses the serv- 
ant of God, and the song of the Lamb, saying, 

354 



THE SEVEN LAST PLAGUES 

Great and marvellous are thy works, Lord 
God Almighty; just and true are thy ways, 
thou King of saints. (Rev. 15. 3.) 

The song of Moses, and the song of the Lamb, is the 
song of liberty. Great and marvelous are Thy works 
through which come liberty. Just and true are Thy 
ways which lead to liberty and redemption. 

Who shall not fear thee, O Lord, and 
glorify thy name ? for thou only art holy : for 
all nations shall come and worship before 
thee; for thy judgments are made manifest. 
(Rev. 15. 4.) 

Awakening to a consciousness of the great moment 
through which the world is passing and of the trans- 
formation which will take place in political construc- 
tion because of the new order, realizing that back of 
all this stands the personal Spirit of the great Creator 
by Whom all things were made, why should not man 
fear and honor and obey Him? His law and His 
judgments are hereby revealed ; all nations are called 
to obedience. 

After that I looked, and behold, the temple 
of the tabernacle of the testimony in heaven 
was opened. (Rev. 15. 5.) 

The temple of the tabernacle of the testimony in 
heaven is the innermost chamber, wherein is concealed 
the secret of God's creative power ; it is the holy of 
holies which contains the law. And now God will not 
only lift the veil from before the mortal vision, to 
open His law to man's understanding, but He will 
judge the earth according to His law. Man may take 
the law into his own hands but God reserves the right 
to pass judgment. It has been seen how the clanging 
of the seven discordant sounds worked out destruc- 
tion, and now the melodious strains of God's seven 
harps are to proclaim the requirements of peace. 

And the seven angels came out of the 
temple, having the seven plagues, clothed in 

355 



THE SCIENCE OF CHRISTIAN ECONOMY 

pure and white linen, and having their breasts 
girded with golden girdles. (Rev. 15. 6.) 

As the angels are the messengers or ministers of God 
arrayed in apparel like which Christ first appeared in, 
and as God has always used human agencies to ac- 
complish His purposes toward man, the new dispen- 
sation will not be ushered in by supernatural means, 
as many have believed, neither by resort to destructive 
measures, but by men of purity of purpose, of cool and 
keen discernment, striving for justice. 

And one of the four beasts gave unto the 
seven angels seven golden vials full of the 
wrath of God, who liveth forever and ever. 
(Rev. 15. 7.) 

A vial is a small bottle; these seven vials contain 
the medicine, the healing properties of which are such 
as the world needs to cure its political diseases. Sin 
is a disease which requires an unpalatable drug to 
cure, and hence these drugs are administered in mercy 
but with vengeance. 

And the temple was filled with smoke from 
the glory of God, and from his power; and 
no man was able to enter into the temple 
till the seven plagues of the seven angels were 
fulfilled. (Rev. 15. 8.) 

God's glory and power are in His restoration. Within 
the temple the smoking incense altar, symbolical of 
the retail counter, is the combustion of the restoration 
filling the house with confusion. Into a house full of 
smoke no man can enter until the remedies indicated 
by the seven plagues having been applied when in- 
dustrial order begins to appear. 



356 



SIXTEENTH CHAPTER 
the: judgments of god 

And I heard a great voice out of the temple 
saying to the seven angels, Go your ways, 
and pour out the vials of the wrath of God 
upon the earth. (Rev. 16. i.) 

And the first went, and poured out his vial 
upon the earth ; and there fell a noisome and 
grievous sore upon the men which had the 
mark of the beast, and upon them that wor- 
ship his image. (Rev. 16. 2.) 

AS the earth is the basis of all property rights, the 
first vial is poured out upon the earth; but 
L though the earth is the basis, all wealth is meas- 
ured in money, and so there fell a noisome and grievous 
sore upon the men which had the mark of the beast, 
or had money. 

and upon them that worship his image, 

The sore spot which indicates the diseased condition 
of the body politic is monetary accumulation. Yet 
God holds those who worship his image, or become 
obedient to that law which sustains property rights, 
equally guilty. To worship the image is to regard 
property rights as sacred; in the first statement of 
this infinite decision which God hands down He punc- 
tures this inflated bubble — that property rights are a 
sacred institution. Rather they are where the disease 
first appears. Economic consciousness first awakens 
at this point: property rights are illegal. 

And the second angel poured out his vial 
upon the sea ; and it became as the blood of a 
dead man; and every living soul died in the 
sea. (Rev. 16. 3.) 

357 



THE SCIENCE OF CHRISTIAN ECONOMY 

True to previous interpretations the sea symbolizes 
commerce ; and the products of the market are as the 
blood of a dead man. This decision is that every living 
soul is alike subject to this law of economic death. 
Every man must labor and undergo the struggle for 
an existence, none can live and sport at the expense 
of others, each must enter into active service for the 
benefit of all. 

And the third angel poured out his vial 
upon the rivers and fountains of waters ; and 
they became blood. (Rev. 16. 4.) 

The commercial stream has two movements : that 
which flows into the market and that which flows 
out ; rivers being the return current, therefore sym- 
bolizes the restoration ; fountains of waters refers 
to the various commercial centers. Because there has 
been no lawful restoration, the rivers and fountains 
of water have remained blood or became blood, de- 
noting crime. The third decision is that the plan by 
which the restoration currents are diverted into wrong 
channels is criminal according to God's written law. 
Into these fictitious arteries of commerce veritably 
the lifeblood of the nation is streaming on in torrents 
while in the presence of this tragic transfusion of their 
vital energies the people stand dumb. 

And I heard the angel of the waters say, 
Thou art righteous, O Lord, which art, and 
wast, and shalt be, because thou hast judged 
thus. (Rev. 16. 5.) 

God is eternal because, having all knowledge, He is 
Himself subject to the requirements of an everlasting 
existence. The angel sanctions this judgment because 
the day of recompense has come, and the hour when, 
through God's written law, the requirements of an 
everlasting existence shall be made known to man. 

For they have shed the blood of saints and 
prophets and thou hast given them blood to l 
drink for they are worthy. (Rev. t6. 6.) 

358 



THE JUDGMENTS OF GOD 

The constructive principle and the destructive prin- 
ciple are both within the limits of God's law, and there- 
fore when success, was won by a resort to the de- 
structive principle, it was God who verily gave them 
blood to drink. The promise was made to him that 
overcometh, and they have overcome, albeit by the 
wrong principle, so they are found worthy. But these 
judgments are rendered according to His written law. 

Whatsoever soul it be that eateth any man- 
ner of blood, even that soul shall be cut off 
from his people. (Lev. 7. 27,) 

Having violated this sacred ordinance, having drunk 
the blood of the sacrificial offering through a failure 
to make the proper restoration, those who have money 
and those who regard property rights as sacred are 
liable to the penalty prescribed. In the great trans- 
formation due to take place because of the inaugu- 
ration of God's righteous kingdom, they, or this system 
of economy, shall be cut off. They have not obeyed 
the laws which are necessary to the requirements of 
an everlasting existence, therefore their end is at hand. 

And I heard another out of the altar say, 
Even so, Lord God Almighty, true and right- 
eous are thy judgments. (Rev. 16. 7.) 

The industrial class comes out of the altar as the con- 
sumer to lend his sanction also to this righteous de- 
cision. 

And the fourth .angel poured out his vial 
upon the sun ; and power was given unto him 
to scorch men with fire. (Rev. 16. 8.) 

The sun is the governmental power. Where there 
should have been the showers of impartial distribution 
there has descended upon the earth the fires of mone- 
tary investments and that by the authority of govern- 
ments. Therefore, according to the fourth decision, 
all present governments are found confederates in this 
crime which results in the desert waste. It is not to 
condemn the sacred institution of government, but the 
illicit power of the law. 

359 



THE SCIENCE OF CHRISTIAN ECONOMY 

And men were scorched with great heat, 
and blasphemed the name of God, which hath 
power over these plagues : and they repented 
not to give him glory. (Rev. 16. 9.) 

As a diseased condition always produces fever more 
or less intense, that men were scorched with great 
heat, signifies an advanced and dangerous stage of the 
aggravation and a transformation accompanied by in- 
tense passion. If these judgments had been published 
during the earlier stages of industrial progress, they 
might have averted the calamities which follow im- 
proper distribution. But conditions were immature; 
and now that the disease has reached its critical stage, 
it is God who applies the remedy and by His restora- 
tion reveals His glory and His personality, which His 
opponents will not acknowledge. 

And the fifth angel poured out his vial 
upon the seat of the beast; and his kingdom 
was full of darkness ; and they gnawed their 
tongues for pain. (Rev. 16. 10.) 

Price artfully determined to serve selfish purposes is 
the seat of the beast. Since illuminating bodies ex- 
pend their latent forces to shed light, and since mone- 
tary accumulation is purely a selfish process and takes 
all and restores nothing, his kingdom is full of dark- 
ness. Acute suffering such as is here portrayed does 
not accompany a normal condition, for the healthy 
body is free from pain. 

And blasphemed the God of heaven be- 
cause of their pains and their sores, and re- 
pented not of their deeds. (Rev. 16. 11.) 

Those who profit by the present plan will yield only 
with the greatest resistance, nor will they acknowledge 
that they are in the wrong or that present conditions 
are wrong. 

And the sixth angel poured out his vial 
upon the great river Euphrates ; and the water 
thereof was dried up, that the way of the 
360 



THE JUDGMENTS OF GOD 

kings of the east might be prepared. (Rev. 
16. 12.) 

During the times of ancient history the Euphrates River 
was the principal thoroughfare through which flowed 
the commerce from the east into Asia Minor and fur- 
ther west. For this reason the Euphrates River is a 
symbol of commerce. The sixth decision declares that 
the entire course of commercial activity must be sup- 
planted by the business methods of the kings of light. 
As Christ declared Himself the light of the world, so 
His plan makes every man a king in his own sphere. 

And I saw three unclean spirits like frogs 
come out of the mouth of the dragon, and 
out of the mouth of the beast, and out of the 
mouth of the false prophet. (Rev. 16. 13.) 

The frog leaps, denoting a vehement spirit. The 
dragon is price dictation, or the original condition 
which fosters the beast, or commercial power; and 
the false prophet is the false or unnatural result of 
the business course. 

For they are the spirits of devils, working 
miracles, which go forth unto the kings of 
the earth and of the whole world, to gather 
them to the battle of that great day of God 
Almighty. (Rev. 16. 14.) 

As the angels are messengers of light striving for the 
world's redemption, so the spirits of devils are the 
company of those who would hold the world in dark- 
ness to selfish interests. Entrenched behind the bul- 
wark of governmental authority, the present system, 
though clearly exposed as not conforming to the nat- 
ural order, will not be changed without an herculean 
struggle. The transformation will be so far-reaching, 
involving every nation and people of the world, that 
the authority of this interpretation of the law is be- 
yond question. 

Behold, I come as a thief, Blessed is he that 
watcheth, and keepeth his garments, lest he 
361 



THE SCIENCE OF CHRISTIAN ECONOMY 

walk naked and they see his shame. (Rev. 
16. 15.) 

Jesus comes as a thief to steal away man's possessions ; 
He brings with Him the pure and cool linen robes of 
righteousness girded with the golden girdle of truth 
that the shame of brute lust may be concealed from 
the sight of men. 

And he gathered them together into a place 
called in the Hebrew tongue Armageddon. 
(Rev. 16. 16.) 

Armageddon refers to an ancient battlefield in the 
Holy Land; it symbolizes the commercial field or the 
market, the scene of the competitive struggle wherein 
the people gather. 

For wheresoever the carcass is there will 
the eagles be gathered .together. (Mat. 24. 
28.) 

And the seventh angel poured out his vial 
into the air ; and there came a great voice out 
of the temple of heaven, from the throne, say- 
ing, It is done. (Rev. 16. 17.) 

Air is the symbol of liberty because it is the one ele- 
ment indispensable to life which cannot be monopo- 
lized. 

a great voice 

is the voice .of Unity speaking of liberty as God's final 
purpose to man. Man's supreme desire, which to sat- 
isfy he has so long contended, has been realized. 

It is done. 

And there were voices, and thunders, and 
lightnings ; and there was a great earthquake, 
such as was not since men were upon the 
earth, so mighty an earthquake, and so great. 
(Rev. 16. 18.) 

These denote the extreme agitation which attended the 
dawning of the age of life. A great moment is pass- 
ing. 

362 



THE JUDGMENTS OF GOD 

And the great city was divided into three 
parts, and the cities of the nations fell ; and 
great Babylon came in remembrance before 
God, to give unto her the cup of the wine of 
the fierceness of his wrath. (Rev. 16. 19.) 

All human social order, regardless of political organi- 
zations, conforms to the economic plan; this is that 
great city. 

was divided into three parts. 

It refers to the subdivision of the reward into three 
parts, as it should be rightfully distributed between 
laborers, business managers, and the public. 

and the cities of the nations fell. 

The city class has ever been the ruling class, but when 
price determination shall have been denied that class 
the cities of the nations will have fallen. It is a notice 
to the mercantile class that in the rightful distribution 
of the reward it is stripped of its power.. Such is the 
wine of God's indignation. 

and great Babylon came in remembrance be- 
fore God. 

Because of its practice of public prostitution, the city 
of Babylon has been made to symbolize the crime of 
public or class prostitution. When the great city is 
divided into three parts and the right relations of these 
parts to each other is understood, the class sin of the 
world will be found contrary to God's written law. 
The Mosaic Law, after so long remaining a dead letter, 
will again come into remembrance. 

to give unto her the cup of the wine of the 
fierceness of his wrath. 

She shall drink of the reward of God's violated laws. 

And every island fled away, and the moun- 
tains were not found. (Rev. 16. 20.) 

The island, because it stands apart and alone, sym- 
bolizes isolation ; the mountain signifies elevation : iso- 

363 



THE. SCIENCE OF CHRISTIAN ECONOMY 

lation and elevation are the pretensions of the wealthy 
class. But the wealth of nations being the rightful 
property of the consumers, these pretensions will all 
be swept away. 

And there fell upon men a great hail out 
of heaven, every stone about the weight of a 
• talent: and men blasphemed God because of 
the plague of hail ; for the plague was exceed- 
ing great. (Rev. 16. 21.) 

Hail is congealed raindrops; a talent is a piece of 
money. All the power of economic life is concen- 
trated in money ; when money returns to the earth for 
investment, it descends as a destructive hail storm. 
That it fell upon men as a great plague denotes the 
end. of the reign of money, for when rain falls the 
storm is, or is soon to be, over. Monetary accumu- 
lation being recognized as illegal, outraged class con- 
sciousness will concentrate its attention on that point 
and become the source of ceaseless torment to the 
usurpers until it is abandoned. 



, 364 



SEVENTEENTH CHAPTER 

And there came one of the seven angels 
which had the seven vials, and talked with 
me, saying unto me, Come hither ; I will shew 
unto thee the judgment of the great whore 
that sitteth upon many waters; 

A WOMAN such as is here referred to is one 
who sustains relations for monetary gains, who 
' makes merchandise of that sacred provision 
which the Creator has made for race continuity by 
means of the sex. But the relation of the sexes is not, 
strictly speaking, the subject of discussion, although 
that theme is herein involved. The point of consid- 
eration is the economic or public relations. This 
woman refers to the profligate relations of men along 
industrial lines, where industry and commerce are un- 
dertaken not for the legitimate purpose of providing 
sustenance for the race from year to year, but solely 
for monetary gains. As the abuse of the sacred sex 
relations is done entirely for the gratification of lustful 
desires, so monetary accumulation is carried on for 
commercial gain and affluence. This, then, is the sin 
of the world, which, being personified by the fallen 
woman, is now to stand in judgment before God. 

that sitteth upon many waters. 

She rides securely above the waves. Waters sym- 
bolizes commerce ; and is used in the plural form for 
the reason that there are many commercial centers. 

With whom the kings of the earth have 
committed fornication, and the inhabitants of 
the earth have been made drunk with the wine 
of her fornication. (Rev. 17. 2.) 

365 



THE SCIENCE OF CHRISTIAN ECONOMY 

Since all governments are supported out of the pro- 
ceeds of monetary accumulations by levying taxes on 
property, it follows that all kings or heads of govern- 
ments, being judged by God's written law, are found 
accessory after the fact in this unlawful practice. 
Drunkenness is the result of drinking to excess; the 
excessive profits of business stimulate to the point of 
intoxication and are the wine of her fornication. 

So he carried me away in the spirit into 
the wilderness ; and I saw a woman sit upon 
a scarlet colored beast, full of names of blas- 
phemy, having seven heads and ten horns. 
(Rev. 17. 3.) 

The dissolute woman and the scarlet beast signify the 
world in sin and without redemption ; so long as the 
law of redemption is not in operation in the markets 
of the world, so long the world remains subject 
unto the law of sin, it is in the wilderness. Since 
God's name or personality stands for redemption, 
without redemption the world offers affront to God, 
which is blasphemy. The seven heads and the ten 
horns have been fully explained and need no further 
comment. 

This woman is first represented as sitting upon 
many waters, signifying that it is through business 
exchange that she finds her support ; and then, as sit- 
ting upon the scarlet colored beast, signifying that the 
seat of the world's sin is first manifested in the person 
of the merchantman. 

Let no man deceive you by any means ; for 
that day shall not come except there come a 
falling away first, and that man of sin be re- 
vealed, the son of perdition. (2 Thess. 2. 3.) 

Who opposeth and exalteth himself above 
all that is called God, or that is worshipped; 
so that he as God sitteth in the temple of 
God, shewing himself that he is God. (2 
Thess. 2. 4.) 

Here, then, is the exposure of the personality of sin 

366 



THE JUDGMENT OF THE SCARLET WOMAN 

which actually occupies the seat of supreme power in 
the earth in God's stead and which by the spirit of 
opposition or competition usurped God's throne, which 
is price determination. 

And the woman was arrayed in purple and 
scarlet color, and decked with gold and prec- 
ious stones and pearls, having a golden cup 
in her hand full of abominations and filthiness 
of her fornication. (Rev. 17. 4.) 

The purple denotes royalty or governmental power 
and the scarlet is the emblem of sin; the combination 
of the two signify that the governmental party and 
the property class are arrayed together. 

and decked with gold and precious stones 
and pearls. 

These two classes have appropriated the luxuries of 
life. 

having a golden cup in her hand full of 
abomination, 

Since according to God's law the ends of justice de- 
pend on redemption by the blood, it follows that any 
plan of redemption other than that is in the eyes of 
God an abomination. Redemption by the blood is the 
ultimate end of God's law. But what has proved the 
ultimate end of that code of civil law which forms 
the double contract system. In all the leading govern- 
ments of this present day, statutory law declares and 
provides that the obligations of men shall be made 
redeemable in Go ed. In this is found the golden cup 
full of abominations. It is full because redemption is 
the End of the law. 

and filthiness of her fornication. 

Monetary accumulation not only robs the vastly larger 
portion of the race of its inheritance, but places a 
power in the hands of men who, having already 
whetted their appetites with the wine of excessive 
indulgence, will not hesitate to use corruptive means 
to gratify their ambitions. 

36- 



THE SCIENCE OF CHRISTIAN ECONOMY 

And upon her forehead was a name written, 
Mystery, Babylon the: great, the mother 
oe hareots and the abomination oe the 
EARTH. (Rev. 17. 5.) 

With an intelligent design the sign of the law is im- 
printed upon the forehead. Because of the crime of 
public fornication, God has chosen the city of Babylon 
to impersonate forever the profligate system of public 
fornication as represented in the competitive system. 
It is a mystery, as everything else in nature is a mys- 
tery, until it is understood ; no line of scientific research 
has proved a greater enigma than that of political 
economy. It is 

THE great 

because business throughout the wide world is con- 
ducted according to this common law. It is the 

MOTHER OE HAREOTS AND ABOMINATION OE 
THE EARTH 

because money, circulating as it does without check 
or means of tracing it, is in itself the source not only 
of common prostitution, but of bribery, graft, and 
many other evils. The great cesspool of political 
corruption is none other than the present false medium 
of exchange, which rests on gold redemption. 

Metallic money reduced by law to the gold standard 
may be termed the principal element in the channels 
of commerce by which monetary accumulation is ac- 
complished, since it renders unmeasurable assistance 
to that process. Monetary accumulation, leading to 
monopoly of the earth's resources, is that abomination 
which desolates the earth, spoken of by Daniel the 
prophet. 

And I saw the woman drunken with the 
blood of the saints, and with the blood of the 
martyrs of Jesus : and when I saw her I won- 
dered with great admiration. (Rev. 17. 6.) 

The saints and martyrs of Jesus died for the cause 
of redemption and as opponents of Satan's kingdom. 

368 



THE JUDGMENT OF THE SCARLET WOMAN 

It was hardly her drunken condition which awakened 
John's admiration, but rather her costly apparel, for 
a display of the luxuries of life always appeals to man's 
admiration. There is in the Crystal Palace a gorgeous 
costume bedecked with many sparkling gems mounted 
as appropriately to represent the sin of the world 
depicted in the scarlet woman. 

And the angel said unto me, Wherefore 
didst thou marvel? I will tell thee the mys- 
tery of the woman, and of the beast that car- 
rieth her, which hath the seven heads and ten 
horns. (Rev. 17. 7.) 

The beast that thou sawest was, and is not ; 
and shall ascend out of the bottomless pit, 
and go unto perdition ; and they that dwell 
on the earth shall wonder, whose names were 
not written in the book of life from the 
foundation of the world, when they behold 
the beast that was, and is not, and yet is. 
(Rev. 17.8.) 

The beast that- was, and is not, and yet is 

refers to the individuality of Satan. Though Satan 
really has an existence, God triumphs over His great- 
adversary; He unceremoniously blots out his name, 
his individuality, out of the book of life; there is no 
such being as a personal devil. The dragon is a fabu- 
lous serpent, and the story of the garden of Eden is a 
fable. He was for he did exist; and is not because 
he has been blotted out; and yet is for he does in 
reality have an existence. And although it has been 
said that Satan is personified in the merchantman, it 
cannot be said that the merchantman is by nature any 
more base than others of the common race; he is but 
a product of the system. Satan symbolizes the power 
of darkness. There is such a state as darkness, yet 
there is no cause for darkness such as there is for 
light ; and so there is no personal devil but, like dark- 
ness, his kingdom is none the less real. Such is 
Christ's doctrine of the personality of Satan ; he is 

369 



THE SCIENCE OF CHRISTIAN ECONOMY 

personified by the mercantile class when that class is 
dominated by the spirit of opposition. 

and shall ascend out of the bottomless pit 
and go unto perdition. 

This clause refers to the period of time necessary for 
monetary accumulation ; because as originally price dic- 
tation was vested in the merchantman, he comes up 
out of the past and by the abstinence process kindles 
the fire*of perdition, which consumes the earth with 
its increase. 

And they that dwell on the earth shall won- 
der, whose names were not written in the 
book of life from the foundation of the world. 
As God in the beginning made male and female, so 
from the foundation of the world He provided for 
these two great industrial classes. But as Satan sym- 
bolizes darkness, he also symbolizes death; and for 
reasons which need no repetition the mercantile class, 
under our present system, is identified in Satan's train ; 
that class represents his visible kingdom. Therefore 
the names of the individual members of that class 
cannot be written in the book of life. That is to say, 
that in the story of their deeds the individual mem- 
bers of the mercantile class cannot be identified with 
those who have promoted the cause of race life in the 
earth. Particularly is this true when, because of 
monetary accumulation, men no longer render service. 
The producing class is identified in the Lamb's book 
of life according to its individual names because the 
individual members of that class provide the daily suste- 
nance, shall zvonder. These facts will greatly sur- 
prise the mercantile class. 

And here is the mind which hath wisdom. 
The seven heads are seven mountains, on 
which the woman sitteth. (Rev. 17. 9.) 

The Mosaic Law required that when men made an 
offering for sin they should place their hand upon the 
head of the sacrificial offering as a token that the sin 
was laid upon its head. The sin of the world rests 

370 



THE JUDGMENT OF THE SCARLET WOMAN 

upon the seven heads of industry after monetary in- 
vestments have taken place ; and therefore the woman 
is represented as sitting upon the seven heads because 
the wealthy class relics' for support upon its invest- 
ments. The seven heads are called mountains because 
as investments they become the fountain head or source 
of the water of life. 

And there are seven kings ; five are fallen, 
and one is, and the other is not yet come; 
and when he cometh he must continue a short 
space. (Rev. 17. 10.) 

When our first parents ate of the forbidden fruit, so 
it is related, they fell from their first estate; five are 
fallen refers to man's fallen condition. The for- 
bidden fruit, it has been found, is the appropriation 
of the seven heads of industry without regard to the 
producer's equity in the same, through monetary ac- 
cumulation, one is. Land, the first of the seven 
kings, existed before industry began, and will in all 
probability continue to exist when human industry 
has ceased. Labor is, not yet come to its own, but 
when Labor has awakened to a consciousness of its 
power and rights, the space of time that it will permit 
itself to be regarded as merely one of the tools of pro- 
duction will be comparatively short. Land and labor 
are therefore peculiarly distinguished from the other 
five kings' in that they pre-exist economic development. 
Land is the basis of property rights ; the last five 
branches are as secondary developments and, spring- 
ing out of the earth, as it were, may be regarded in a 
stricter sense as the forbidden fruits. 

And the beast that was, and is not, even he 
is the eighth, and is of the seven and goeth 
into perdition. (Rev. 17. n.) 

The beast which has no individuality is known by the 
name of Property Rights. Property Rights include 
all of the seven heads of industry and may be termed 
the body ; and as each of the seven heads is distin- 
guished by its name, so property rights is the. eighth 

371 



THE SCIENCE OF CHRISTIAN ECONOMY 

name and is of the seven. And as it requires time 
for the acquisition of property, property rights may 
be regarded as the eighth progressive step or as be- 
longing to the second cycle of time. Perdition 
has special reference to soul destruction, and as the 
beast has no individuality, neither has he any soul. 
"Corporations have no soul," it is said; for which 
reason he, the beast, is destined to perish. 

And the ten horns which thou sawest are 
ten kings, which have received no kingdom 
as yet; but receive power as kings one hour 
with the beast. (Rev. ij. 12.) 

The ten horns are the ten necessities of life ; they are 
spoken of as kings because they possess dominant 
powers; but these forces have not yet been recog- 
nized. The process of production requires many long, 
weary hours but one hour is the time devoted to 
the dinner service or to supplying the demands of 
nature. 

with the beast. 

The merchant adjusts the price, under the competitive 
system, according to supply and demand. 

These have one mind, and shall give their 
power and strength unto the beast. (Rev. 
17. 13.) 
The ten horns are expressed in one thought, Necessi- 
ties. They give their power and strength unto the 
beast because the ten necessities, being the articles of 
commerce, are the means through which the merchant 
acquires financial power and strength. 

These shall make war with the Lamb, and 
the Lamb shall overcome them ; for he is 
Lord of lords, and King of kings, and they 
that are with him are called, and chosen, and 
faithful. (Rev. 17. 14.) 

To build up commercial power these articles of com- 
merce have been used to combat the best interests of 
the race, but the race will eventually triumph and 

372 



THE JUDGMENT OF THE SCARLET WOMAN 

subject the necessities of life to their legitimate pur- 
poses. 

Lord of lords. 

It will be recognized that every individual is a spark 
of the Infinite for, being endowed with the necessities 
of life, he will endure from season to season as God 
prevails from everlasting to everlasting. 

King of kings. 

As the necessities of life possess dominant powers, 
every individual of the race being so endowed, will 
become a king within his sacred limitations and, when 
subjected to their legitimate purposes, these ten kings 
will have received their kingdoms and their crowns. 

they that are with him are called, and 
chosen, and faithful. 

They that are with him will be conscious of the divine 
purpose in economic relations and will respond to the 
call of duty as in devotion to God's service. 

And he saith unto me, The waters which 
thou sawest, where the whore sitteth, are peo- 
ples, and multitudes, and nations, and tongues. 
(Rev. 17. 15.) 

The great conglomerate mass of humanity representa- 
tive of every walk in life which congregates in the 
public market are they which carry or support the 
privileged class. 

And the ten horns which thou sawest upon 
the beast, these shall hate the whore and shall 
make her desolate and naked and shall eat her 
flesh, and burn her with fire. (Rev. 17. 16.) 

The destitution of the impoverished class, the necessi- 
ties of which are being forfeited to the spirit of specu- 
lative greed, intensifies class hatred. 

desolate and naked. 

To be desolate is to be left alone, without inhabitance; 
her isolation shall spell desolation, and in the search 

373 



THE SCIENCE OF CHRISTIAN ECONOMY 

for exact economic science her secret parts will be 
discovered. 

eat her flesh. 

Flesh signifies that the process of digestion has ma- 
tured ; in trying to devour all she has become but meat 
for the multitudes. 

and burn her with fire. 

Since by her greed the necessities of life have become 
luxuries, the impoverished multitudes will demand that 
monopoly cease, that the economic process terminate 
upon the sacrificial altars, that implements of produc- 
tion do not pass through the market to individual ap- 
propriation. 

For God hath put it in their hearts to ful- 
fill his will, and to agree, and to give their 
kingdom unto the beast, until the words of 
God shall be fulfilled. (Rev. 17. 17.) 

All that transpires in the class relations of men is di- 
rected and matured that man may reach that higher 
plane wherein he acquires a conscious knowledge of 
God and his own possible destiny, which is life eternal. 
In God's appointed time the sin involved in class re- 
lations will be fully exposed. 

And the woman which thou sawest is that 
great city, which reigneth over the kings of 
the earth. (Rev. 17. 18.) 

It is but to repeat what has already been stated, that 
nations — whether kingdoms, empires, or republics — 
being supported out of the proceeds of property ac- 
cumulation, are not themselves the dominating forces 
in political construction. The property or city class is 
always the ruling class. 



374 



EIGHTEENTH CHAPTER 

And after these things I saw another angel 
come down from heaven, having great power, 
and the earth was lighted with his glory. 
(Rev. 18. i.) 

And he cried mightily with a strong voice, 
saying, Babylon the great is fallen, is fallen, 
and is become the habitation of devils, and the 
hold of every foul spirit, and a cage of every 
unclean and hateful bird. (Rev. 18. 2.) 

UNDER the radiant light streaming from the sky, 
the Everlasting Gospel will become a mighty 
force sweeping with irresistible power through 
that great city, which shall be fully renovated and 
cleared of all those loathsome creatures which flock as 
vultures to the prey. 

For all nations have drunk of the wine of 
the wrath of her fornication, and the kings of 
the earth have committed fornication with her, 
and the merchants of the earth are waxed rich 
through the abundance of her delicacies. 
(Rev. 18. 3.) 

If any doubt remains as to the interpretation of the 
Revelation, it should be dispelled by the statement, 

and the merchants of the earth are waxed 
rich through the abundance of her delicacies, 

for by this interpretation the process of fortune build- 
ing has been fully exposed. 

And I heard another voice from heaven, 
saying, Come out of her, my people, that ye 
be not partakers of her sins, and that ye re- 
ceive not of her plagues. (Rev. 18. 4.) 

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THE SCIENCE OF CHRISTIAN ECONOMY 

This is the call for the separation, that the water of 
separation and purification shall be applied. 

And he shall send his angels with a great 
sound of a trumpet, and they shall gather 
together his elect. (Mat. 24. 31.) 

The closing years of the Times of the Gentiles, or pos- 
sibly the beginning of the new dispensation, will be 
marked by an intense spiritual agitation in which 
Christians everywhere will hear the call to separate 
themselves from mercenary domination; and to pre- 
pare for the great transition which will mark the 
change from the law of bondage to that of enlightened 
self-determination. 

For her sins have reached unto heaven, 
and God hath remembered her iniquities. 
(Rev. 18.5.) 

There will be an appointed time when God Himself 
will act; and although the change will take place 
through human agencies, it will not occur before that 
appointed time. But there are certain signs which 
will precede, the appointed time by which the elect 
may know that the time is approaching, principal 
among which is the exposure of the personification of 
sin. 

Reward her even as she rewarded you, 
and double unto her double according to her 
works ; in the cup which she hath filled, fill 
to her double. (Rev. 18.6.) 

The penalty for consuming the fat and the blood of 
the sacrifice was that the guilty should be cut off from 
the people. Now those who have suffered because 
of this crime are instructed to reward their oppressors 
in double measure. Those who have profited by the 
double contract must restore that wealth to its right- 
ful owner and must receive their reward even as labor 
receives hers, for so shall they be eliminated. 

How much she hath glorified herself, and 
lived deliciously, so much torment and sor- 
376 



THE FALL OF BABYLON 

row give her; for she saith in her heart, I 
sit a queen, and am no widow, and shall see 
no sorrow. (Rev. 18. 7.) 

A widow is one who has lost her protector: under 
the protection of the law the wealthy class has lived 
deliciously. Symbolical language could scarcely be 
more transparent. 

Therefore shall her plagues come in one 
day, death, and mourning, and famine; and 
she shall be utterly burned with fire: for 
strong is the Lord God who judgeth her. 
(Rev. 18. 8.) 

As the Mosaic Law always provided a substitute for 
a guilty man, so this woman arrayed in purple and 
scarlet color is the substitute provided to bear the 
penalty of unchaste class relations. The law does 
not condemn the race, but the system. The condi- 
tions which arise therefrom the world shall be purged 
as with fire. That she shall be utterly burned with 
fire refers to the provision in the Mosaic Law which 
supplies a water of separation for him that toucheth 
the dead body of any man. 

This is the ordinance of the law which the 
Lord hath commanded, saying, Speak unto 
the children of Israel, that they bring thee 
a red heifer without spot, wherein is no 
blemish, and upon which never came yoke. 

And ye shall give her unto the priest, and 
one shall burn the heifer in his sight; her 
skin, and her flesh, and her blood, even the 
entire carcass shall he burn: 

And a man that is clean shall gather up 
the ashes of the heifer, and lay them up 
without the camp in a clean place, and it 
shall be kept for the congregation of the 
children of Israel for a water of separation; 
it is a purification for sin. 

He that toucheth the dead body of any 
man shall purify himself with it on the third 

377 



S THE SCIENCE OF CHRISTIAN ECONOMY 

day, and on the seventh day he shall be 
clean: but if he purify not himself the third 
day then the seventh day he shall not be 
clean. (Num. ch. id.) 

The ceremonial requirements of the law of The 
Water of Separation was in manner like to all other 
sacrificial ceremonies of the Mosaic Law. The sym- 
bolical interpretation of this law recognizes that by 
its provisions the process of industry and commerce 
are divided into cycles. When the sacrifices of the 
industrial class are consumed to ashes, or utterly con- 
sumed, there remains nothing upon which the mer- 
cantile class can build to establish the foundations of 
monetary accumulation. And since by the consump- 
tion of the sacrificial offering provided by labor, the 
water of life issues forth, if the sacrifice be utterly 
consumed during the process of exchange, that is, if 
the restoration is full and complete, then the mercan- 
tile class will be found cleansed from economic pollu- 
tion, which process provides a purification for class 
contamination. 

And the kings of the earth, who have 
committed fornication and lived deliciously 
with her, shall bewail her, and lament for 
her, when they shall see the smoke of her 
burning. (Rev. 18.9.) 

Standing afar off for the fear of her tor- 
ment, saying, Alas, alas, that great city Baby- 
lon, that mighty city! for in one hour is thy 
judgment come. (Rev. 18. 10.) 

And the merchants of the earth shall weep 
and mourn over her ; for no man buyeth 
their merchandise any more. (Rev. 18. 11.) 

It is to say that the process of exchange will be en- 
tirely changed both in spirit and in purpose, for the 
exchange will be effected not for profit, but for race 
provision, and that the government may redeem its 
outstanding obligations. Redemption will become the 
motive power of economic progress. And lest any- 

378 



-THE FALL OF BABYLON 

one still should question the interpretation here sub- 
mitted, these articles of merchandise are spread out 
for public inspection. 

The merchandise of gold, and silver, and 
precious stones, and pearls, and fine linen, 
and of brass, and iron, and marble. (Rev. 
18. 12.) 

And cinnamon, and odours, and oint- 
ments, and frankincense, and wine, and oil, 
and fine flour, and wheat, and beasts, and 
sheep, and horses, and chariots, and slaves, 
and souls of men. (Rev. 18. 13.) 

Souls of men being classified with many other forms 
of merchandise precludes any other interpretation 
than that this is the economic soul which may and 
should pass through successive periods of life and 
death, and through this alternate process may and 
should come again into the possession of a new life 
still, retaining his individuality and personal identi- 
fication. And since the point is proved beyond doubt 
it provides valuable evidence that the continuity of 
soul life is a universal law. Human souls come forth 
from the sacrificial altar to a life continuous, eco- 
nomically, if endowed with the necessities of life ; 
but perish in the exchange if not so sustained because 
they are no longer free to act according to their in- 
dividual responsibilities. Such is the distinction be- 
tween liberty and bondage. 

And the fruits that thy soul lusted after 
are departed from thee, and all things which 
were dainty and goodly are departed from 
thee, and thou shalt find them no more at all. 
(Rev. 18. 14.) 

They are the forbidden fruits which supported them 
in luxury. 

And the merchants of these things, ' which 
were made rich by her, shall stand afar off 
for the fear of her torment, weeping and 
wailing. (Rev. 18. 15.) 

379 



THE SCIENCE OF CHRISTIAN ECONOMY 

And saying, Alas, alas, that great city, that 
was clothed in fine linen, and purple, and 
scarlet, and decked with gold, and precious 
stones, and pearls! (Rev. 18. 16.) 

For in one hour so great riches is come to 
naught. And 'every shipmaster, and sailor, 
and as many as trade by sea, stood afar off. 
(Rev. 18. 17.) 

And cried when they saw the smoke of 
her burning, saying, What city is like unto 
this great city. (Rev. 18. 18.) 

And they cast dust on their heads, and 
cried, weeping and wailing, saying, Alas, 
alas, that great city, wherein were made rich 
all that had ships in the sea by reason of her 
costliness! (or price), for in one hour is she 
made desolate. (Rev. 18. 19.) 

Rejoice over her, thou heaven, and ye holy . 
apostles and prophets ; for God hath avenged 
you on her. (Rev. 18.20.) 

And a mighty angel took up a stone like 
a great millstone, and cast it into the sea, 
saying, Thus with violence shall that great 
city Babylon be thrown down, and shall be 
found no more at all. (Rev. 18. 21.) 

The millstone which is cast into the sea is the burden 
of debt which is so inevitable with the condemned 
system. 

And the voice of harpers, and musicians, 
and of pipers, and trumpeters, shall be heard 
no more at all in thee : and no craftsman, of 
whatsoever craft he be, shall be found any 
more in thee; and the sound of a millstone 
shall be heard no more at all in thee. (Rev. 
18.22.) 

And the light of a candle shall shine no 
more at all in thee ; and the voice of the 
bridegroom and of the bride shall be heard 
380 



THE FALL OF BABYLON 

no more at all in thee : for thy merchants were 
the great men of the earth; for by thy sor- 
ceries were all nations deceived. (Rev. 18. 
23-) 
It indicates the complete annihilation which shall 
overwhelm that dissolute creature of man's ingenuity 
upon whose head rests the sin of the world. The 
day dawns and the night vanishes utterly because the 
light of the day is a direct light from the sun. And 
so when the single contract system comes to its own 
the opposing system must be utterly banished. For 
though it was said that so long as a man functioned 
in a purely individual capacity his business would not 
be interfered with, yet even then he will receive his 
personal compensation direct from government as 
does labor. 

for thy merchants were the great men of 
the earth ; 

By her stealthful business methods the importance 
of the mercantile capacity has been very much mag- 
nified. The merchant was supposed to have furnished 
the brains of business enterprise ; and by their suc- 
cessful exploits they have become the great men of 
the earth. 

And in her was found the blood of proph- 
ets, and of saints, and of all that were slain 
upon the earth. (Rev. 18.24.) 

All includes all who have died in the cause of lib- 
erty; for the martyrs of Christ have been found to 
have died in the great common cause of humanity 
and liberty. 



381 



NINETEENTH CHAPTER 

And after these things I heard a great 
voice of much people in heaven, saying, Al- 
leluia ; Salvation and glory, and honor, and 
power, unto the Lord our God. (Rev. 19. 1.) 

NOW that the devil is cast out of heaven and his 
angels are cast out with him there is room for 
much people in heaven ; the seemingly con- 
gested condition of the population is largely an arti- 
ficial condition brought about through property rights. 

For true and righteous are his judgments; 
for he hath judged the great whore, which 
did corrupt the earth with her fornication, 
and hath avenged the blood of his servants 
at her hand. (Rev. 19.2.) 

And again they said, Alleluia, And her 
smoke rose up for ever and ever. (Rev. 
19- 3-) 

The story of her confusion and her deeds of suppres- 
sion rises to all generations. 

And the four and twenty elders and the 
four beasts fell down and worshiped God 
that sat on the throne, saying, Amen ; Alle- 
luia. (Rev. 19. 4.) 

And a voice came out of the throne, say- 
ing, Praise our God, all ye his servants, and 
ye that fear him, both small and great. (Rev. 

19-5) 

And I heard as it were the voice of a great 
multitude and as the voice of many waters, 
and as the voice of mighty thunderings, say- 
382 



THE TRIUMPH OF GOD 

ing. Alleluia : for the Lord God omnipotent 
reigneth. (Rev. 19.6.) 

Let us be glad and rejoice, and give honor 
to him ; for the marriage of the Lamb is 
come, and his wife hath made herself ready. 
(Rev. 19.;.) 

The marriage of the Lamb implies that the two classes 
are about to be united in a common interest, and that 
class distinction will not destroy good fellowship. And 
since every man is rewarded according to his merit it 
stands everyone in hand to be ready at the call of duty. 

And to her was granted that she should 
be arrayed in fine linen, clean and white ; for 
the fine linen is the righteousness of the saints. 
(Rev. 19.8.) 

By the last clause the symbolical meaning of the Rev- 
elation is acknowledged. The tine linen, clean and 
white, signifies that the daily task is performed with 
coolness of spirit, with a sense of honor and willing 
accommodation. 

And he said unto me. Write, Blessed are 
they which are called unto the marriage sup- 
per of the Lamb. And he said unto me. These 
are the true sayings of God. (Rev. 19. 9.) 

The supper is the evening meal ; after labor, the ban- 
quet ; they are called to receive their reward. 

And I fell at his feet to worship him. And 
he said unto me. See thou do it not ; I am thy 
fellow servant, and of thy brethren that have 
the testimony of Jesus ; worship God : for the 
testimony of Jesus is the spirit of prophecy. 
(Rev. 19. 10.) 

And I saw heaven opened and behold, a 
white horse ; and he that sat on him was 
called Faithful and True ; and in righteous- 
ness he doth judge and make war. (Rev. 19. 

no 

383 



THE SCIENCE OF CHRISTIAN ECONOMY 

Heaven is opened to man's understanding, and re- 
demption is about to be demonstrated. The horse de- 
notes a domestic situation, the white horse signifies life 
or harmony ; life always results from the acting of the 
forces of nature in harmony. The master sits upon 
the horse, and reason dominates brute force. Faith- 
fulness and devotion to duty and uprightness in char- 
acter will dominate in industrial affairs ; for to be true 
and faithful are the requirements of the marriage vow. 

and in righteousness he doth judge and 
make war. 

With redemption as the rule every situation must be 
measured according to that standard. 

His eyes were as a flame of fire, and on his 
head were many crowns ; and he had a name 
written, that no man knew, but he himself. 
(Rev. 19. 12.) 

From the center of exchange all business is subjected 
to an investigation as of a searchlight, revealing all 
that transpires. Christ stands for the race, in His 
kingdom the people are the dominating force; upon 
His head therefore are many crowns. No one but 
Christ Himself ever has known what His real mission 
was, for His written name spells Liberty. Every man 
who lives within that kingdom shall also receive a new 
name written within the law, an individuality pro- 
tected from intrusion. 

And he was clothed with a vesture dipped 
in blood; and his name is called, The Word 
of God. (Rev. 19. 13.) 

Christ's name is inseparable from God's written word, 
because His vesture dipped in the blood of His per- 
sonal sacrifice made God's word good; it fulfilled the 
promise to man. 

And the armies which were in heaven fol- 
lowed him upon white horses clothed in fine 
linen, white and clean. (Rev. 19. 14.) 

384 



THE TRIUMPH OF GOD 

Only those who follow Christ through the crimson 
flood, in perpetuation of race life, may be arrayed in 
virtue's spotless robes. Business is undertaken with 
two objects, to augment the supply of necessities for 
all by personal contribution, and to provide individual 
access. 

And out of his mouth goeth a sharp sword, 
that with it he should smite the nations; and 
he shall rule them with a rod of iron ; and he 
treadeth the winepress of the fierceness and 
wrath of Almighty God. (Rev. 19. 15.) 

He declares the price with inflexible justice to all and 
with His reward He stays the elements of selfish in- 
stincts and maintains order. 

And he hath on his vesture and on his thigh 
a name written, king of kings and lord of 
lords. (Rev. 19. 16.) 

Because Christ mastered the science of political .econ- 
omy He is now become master of kings and lords, for 
economic law as He has revealed it is greater than 
statutory enactment and must supersede it. 

And I saw an angel standing in the sun; 
and he cried with a loud voice, saying to all 
the fowls that fly in the midst of heaven, 
Come and gather yourselves together unto the 
supper of the great God; (Rev. 19. 17.) 

The angel standing in the sun proclaims this message 
from the seat of government : "To all those who have 
learned to use their wings or powers of progression, 
their natural faculties, this invitation is extended. 
Come and congregate in the midst of heaven, the mar- 
ket, that ye may be partakers in the bountiful re- 
sources ; for this is the supper of the great God ; this 
is the reward of devotion and efficiency in service." 

That ye may eat the flesh of kings, and the 
flesh of captains, and the flesh of horses, and 
the flesh of all men, both free and bond, 
both small and great. (Rev. 19. 18.) 

385 



THE SCIENCE OF CHRISTIAN ECONOMY 

In the market there is assembled the conglomerate 
mass of all human flesh; there is represented every 
department of human effort ; the individual produc- 
tions have all been assimilated and are now, accord- 
ing to the law, fit for consumption. To all those who 
have contributed thereto God will make of this flesh 
an everlasting inheritance, for in this manner does 
He proclaim liberty to all. Here the question must 
forever be determined ; to whom does this flesh be- 
long? 

And I saw the beast, and the kings of the 
earth and their armies, gathered together to 
make war against him that sat on the horse, 
and against his army. (Rev. 19. 19.) 

And the beast was taken, and with him 
the false prophet that wrought miracles be- 
fore him, with which he deceived them that 
had received the mark of the beast, and them 
that worshiped his image. These both were 
cast alive into a lake of fire burning with 
brimstone. (Rev. 19:20.) 

The beast has been identified as Property Rights ; 
the preceding spirit of Property Rights is Commer- 
cial Power expressed in monetary accumulation be- 
fore it has reached the stage of investments. Mone- 
tary accumulation is the false prophet that wrought 
miracles before him and by which all men were de- 
ceived. In the midst of their vigor and full power, 
these both were cast alive into a lake of fire burning 
with brimstone. They were confined and suppressed 
to their rightful limitations, which are, according to 
their individual sacrifices, where they may be regulated 
and controlled. A lake signifies confinement within 
certain limits ; fire, to be consistent with previous in- 
terpretations, signifies individual sacrifice ; burning 
with brimstone, burning with suppression. It is a 
perpetual sacrifice to all generations. 

And the remnant were slain with the 
sword of him that sat upon the horse, which 

386 



THE TRIUMPH OF GOD 

sword proceedeth out of his mouth ; and all 
the fowls were filled with their flesh. (Rev. 
19.21.) 

He that killed with the sword must be killed by the 
sword; as they have won their power by price dicta- 
tion, so it is by the same means that their property 
must be confiscated to the people. 



387 



TWENTIETH CHAPTER 

And I saw an angel come down from 
heaven, having the key of the bottomless pit 
and a great chain in his hand. (Rev. 20. 1.) 

And he laid hold on the dragon that old 
serpent, which is the Devil and Satan, and 
bound him a thousand years. (Rev. 20.2.) 

WITH this bloodthirsty beast at large neither 
life nor liberty are secure, and he is there- 
fore deprived of the key by which he won 
possession. The great chain of industry is forged 
against him to keep him in check for a thousand years. 

And cast him into the bottomless pit, and 
shut him up, and set a seal upon him, that 
he should deceive the nations no more, till 
the thousand years should be fulfilled: and 
after that he must be loosed a little season. 
(Rev. 20. 3.) 

The legal code by which the world has been deceived, 
the race in the course of its progress will cast off 
and leave behind as a wornout garment. As the seal 
is the sign of authority, by the authority of God's 
law the system which is interwoven with deception 
will become obsolete. That this thousand years re- 
fers to a thousand of our calendar years is not pos- 
sible to determine at present, nor can it be stated 
what is meant by Satan being loosed a little season, 
but the inference is drawn that after a thousand years 
of peace and progress the race will have advanced to 
the point where another general readjustment will be 
necessary. 

And I saw thrones, and they sat upon 
them, and judgment was given unto them; 

388 



THE FIRST RESURRECTION 

and I saw the souls of them that were be- 
headed for the witness of Jesus, and for the 
word of God and which had not worshiped 
the beast, neither his image, neither had re- 
ceived his mark upon their foreheads or in 
their hands ; and they lived and reigned with 
Christ a thousand years. (Rev. 20.4.) 

In this company of people who reigned a thousand 
years there cannot be any person who existed during 
the premillennium age, for all of them have been sub- 
jected to the prevailing system which has been gen- 
erally in force. The head is the seat of reason or of 
wisdom. Those who succeed financially have ever 
been regarded as the great or wise of the earth. The 
souls of them that were beheaded for the witness of 
Jesus and for the zvord of God are those who submit 
to the relinquishment of wealth that redemption may 
be vindicated. The race will still be subject to the 
change of generations through the birth and death of 
its individual members just as now, but having com- 
mand of 'the necessities of life the race will live and 
reign. 

But the rest of the dead lived not again 
until the thousand years were finished. This 
is the first resurrection. (Rev. 20. 5.) 

Satan and his company being out of power shall not 
again become an issue until the thousand years are 
finished. During this thousand years the race will be 
subject to the law of the first resurrection, for as the 
products of the market represent man's first death, 
so the restoration of each man's equity therein rep- 
resents the first resurrection. This is Christ's doc- 
trine of the resurrection of the body and the life ever- 
lasting, economically speaking. 

Blessed and holy is he that hath part in 
the first resurrection: on such the second 
death hath no power, but they shall be priests 
of God and of Christ, and shall reign with 
him a thousand years. (Rev. 20.6.) 

389 



THE SCIENCE OF CHRISTIAN ECONOMY 

As the restoration of the equity out of the market 
represents the first resurrection, the second death has 
no power when this law is in force. By the cere- 
monies of the Mosaic Law the priest constantly dem- 
onstrated the law of life, and so with this law of the 
first resurrection in force the way to life will be con- 
stantly demonstrated. 

And when the thousand years are ex- 
pired, Satan shall be loosed out of his prison. 
(Rev. 20. 7.) 

And shall go out to deceive the nations 
which are in the four quarters of the earth, 
Gog and Magog, to gather them together to 
battle; the number of whom is as the sand 
of the sea. (Rev. 20.8.) 

The sand of the sea signifies that it matters not how 
closely compact the sand may be, each grain will main- 
tain its individuality. 

And they went up on the breadth o£ the 
earth, and compassed the camp of the saints 
about, and the beloved city; and fire came 
down from God out of heaven, and devoured 
them. (Rev. 20. 9.) 

And the devil that deceived them was cast 
into the lake of fire and brimstone, where 
the beast and the false prophet are, and shall 
be tormented day and night for ever and 
ever. (Rev. 20. 10.) 

It remains for future generations to determine the 
identification of this devil that deceived them. It 
seems that it will require a thousand years to perfect 
redemption, and that during this thousand years the 
moral attitude of the industrial cycle will revolve on 
the quarter, as it were, because it speaks of the four 
quarters of the earth ; and the following verse strength- 
ens the supposition: 

And I saw a great white throne, and him 
that sat on it, from whose face the earth and 

390 



THE FIRST RESURRECTION 

the heaven fled away; and there was found 
no place for them. (Rev. 20. 11.) 

In the third verse of the fourth chapter of the Rev- 
elation there is a figure seated upon a throne: this 
figure, composed of jasper and a sardine stone, sig- 
nifies material or physical force. The cohesion of the 
two symbolize Unity, because there can be no form 
of government without more or less cohesion of 
forces. The government of physical force must in 
the very nature of chronological events precede that 
of intellectual domination. But white being the color 
into which all other colors blend, the great white throne 
signifies that, after a thousand years, the relations of 
men will have advanced to a state of complete accord. 
As it is the face that reflects the intelligence of the 
mind, before the brilliancy of intellectual enlighten- 
ment physical force will flee away. 

And I saw the dead, small and great, stand 
before God ; and the books were opened : 
and another book was opened, which is the 
book of life; and the dead were judged out 
of those things which were written in the 
books, according to their works. (Rev. 20. 

12.) 

It is to say that the circulating medium will have been 
entirely displaced by a system of bookkeeping, in 
which the accounts of all those to whom the state is 
debtor will be balanced upon another book or prob- 
ably by another system of books containing credit 
accounts, the books were opened signifies that these 
accounts will be kept open at all times for public in- 
spection. It is the book of life, because by those 
things which are written therein life is restored. 
Those who have rendered service — they being the 
dead — are rewarded according to their work, or their 
standing on the books. 

And the sea gave up the dead which were 
in it ; and death and hell delivered up the 
dead which were in them; and they were 

391 



THE SCIENCE OF CHRISTIAN ECONOMY 

judged every man according to their works. 
(Rev. 20. 13.) 

At the end of a thousand years, during which re- 
demption has functioned in the market, a more thor- 
ough restitution will be necessary to exact justice. 
Just what these changes will be remains for that age 
to determine. 

And death and hell were cast into the lake 
of fire. This is the second death. (Rev. 
20. 14.) 

By a thorough restitution the second death will be 
eliminated. 

And whosoever was not found written in 
the book of life was cast into the lake of 
fire. (Rev. 20. 15.) 

God's law forbids that there should be any drones in 
the hive. 



392 



TWENTY-FIRST CHAPTER 

And I saw a new heaven and a new earth : 
for the first heaven and the first earth were 
passed away; and there was no more sea. 
(Rev. 21. i.) 

DURING the time when governments are domi- 
nated by physical force redemption will not 
be recognized as a law of governmental sci- 
ence, but as an article of faith. The gospel of faith, 
which is the evanescent gospel, is destined to pass 
away coincidently with the government of physical 
force; these are the heaven and the earth which shall 
vanish away when redemption is inaugurated. The 
very essence of redemption is newness, and the more 
fully it is employed the more thoroughly will strife 
and discord disappear. 

And I John saw the holy city, new Jeru- 
salem, coming down from God out of 
heaven, prepared as a bride adorned for her 
husband. (Rev. 21. 2.) 

Men do not go up to the new Jerusalem, as has been 
erroneously supposed; but, as the light of the sun 
streams down to earth, so the light of God's law will 
be shed abroad throughout the earth from His throne 
in the sky. The knowledge of God will no longer be 
questioned and His law will glorify the marriage re- 
lations. These laws are not of man's making; they 
are prepared of God; they are nature's laws. 

And I heard a great voice out of heaven 
saying, Behold, the tabernacle of God is 
with men, and he will dwell with them, and 
they shall be his people and God himself shall 

393 



THE SCIENCE OF CHRISTIAN ECONOMY 

be with them, and be their God. (Rev. 

21-30 
God's tabernacle is His plan of redemption, which is 
fully completed and in operation. To dwell with men 
is to live on a common level or in the same environ- 
ment. God does not thereby lower His standard, but 
by His spirit of humility He elevates men to His 
standard. It is great to be humble. 

And God shall wipe away all tears from 
their eyes ; and there shall be no more death, 
neither shall there be any more pain : for the 
former things are passed away. (Rev. 21.4.) 

The clash of physical forces produces the tragedies 
of life, sorrow, pain and death ; but the higher men 
rise in intellectual attainment the greater will be the 
tendency to relieve human distress. The possibilities 
of the triumph of reason and mercy is sketched with 
profusion. 

And he that sat upon the throne said, Be- 
hold, I make all things new. And he said 
unto me, Write: for these words are true 
and faithful. (Rev. 21.5.) 

He that sat upon the throne has mastered supremacy, 
all power is under Hiiri. ''Behold," said He, "the 
mystery of life is the incessable change by which I 
dispose of the old and make all things new, whence 
life is the result of ceaseless rotative motion." Write, 
for these words are according to exact science. 

And he said unto me; It is done. I am 
Alpha and Omega, the beginning and the end. 
I will give unto him that is athirst of the 
fountain of water of , life freely. (Rev. 21. 6.) 

It is done. His work is completed, and from first to 
last it bears the stamp of His individuality. Or since 
life is the result of incessant rotative motion, God's 
throne is at the center of the cycle. He is the source 
of life to which the race will come that all human de- 
sires may be satisfied. 

394 • 



A NEW HEAVEN AND A NEW EARTH • 

He that overcometh shall inherit all things : 
and I will be his God, and he shall be my 
son. (Rev. 21. 7.) 

To him whose thirst for dominant powers leads him 
to overcome the obstacles and pursue the cycles of life, 
God will make known His secrets free gratis ; and since 
he has discerned God's ways his relation to God shall 
be that of a son and heir. 

But the fearful, and unbelieving, and the 
abominable, and murderers, and whoremon- 
gers, and sorcerers, and idolaters, and all 
liars, shall have their part in the lake which 
burneth with fire and brimstone: which is 
the second death. (Rev. 21.8.) 

The fearful are those who are afraid to use their 
faculties or to try to advance themselves ; the unbe- 
lieving are those who have no faith that the ultimate 
attainment of their efforts are in accord with divine 
purpose, who never catch the future vision and there- 
fore have no ambition. The abominable are those who 
because of self-centered purposes infringe on the God- 
given rights of others to participate in the common 
blessings of life; murderers those who resort to de- 
struction of life not only by suppressing the breath of 
the body, but by stifling liberty, which, is the breath of 
the soul. Whoremongers are those who not only seek 
to associate with women without the marriage cove- 
nant, but to desecrate the sanctity of wedlock by sur- 
reptitious deception; sorcerers those who* unlawfully 
communicate with spiritual forces to obtain psycholog- 
ical development and may yet know that Jesus Christ 
is the only way to spiritual truth and life; idolaters 
those who resort to a false method of worship, to the 
idol which has no power to revitalize the living soul. 
Satisfaction is the result of two causes responding to 
inherent instincts, the desire from within and the re- 
sponse from without, resulting in new soul conscious- 
ness. 

By a continuous new creation the power to overcome 

395 



THE SCIENCE OF CHRISTIAN ECONOMY 

death is acquired, which law in economic science is 
clearly defined. 

and all liars. 

As crime is generally the result of preconceived pur- 
pose, so a liar is one who habitually seeks to accom- 
plish his desires by resorting to dishonorable and de- 
ceitful methods. Those who practice these crimes 
mentioned in the preceding verse limit their soul de-, 
velopment, since the lake is a limited expanse. The)f 
shall be cut short of the goal of life repeated in suc^ 
cessive cycles, and of the perpetuation of their kind. 

And there came unto me one of the seven 
angels which had the seven vials full of the 
seven last plagues, and talked with me, say- 
ing, Come hither, I will shew thee the bride, 
the Lamb's wife. (Rev. 21.9.) 

The marriage relations are purely legal, and as the 
scarlet woman symbolized the code of laws which God 
has pronounced unholy, so the bride, the Lamb's wife, 
symbolizes the legal relations of men which are pure 
and undefiled, represented by the single contract 
system. 

And he carried me away in the spirit to 
a great and high mountain, and shewed me 
that great city, the holy Jerusalem, descend- 
ing out of heaven from God. (Rev. 21. 10.) 

Before man can catch a vision of the city which God 
has constructed he must reach that high altitude which 
without selfish motives recognizes and supports the 
best interests of the race as a whole. Jerusalem was 
the city wherein God chose to place His name or by 
which He identified Himself; the holy Jerusalem 
therefore bears the stamp of the individuality of God. 
The new Jerusalem and the personality of God are 
inseparable in thought; this is God's work. As pre- 
viously stated, men do not go up to the new Jerusa- 
lem, which is the generally-accepted theory; the holy 
Jerusalem comes down to the earth out of heaven 

396 



A NEW HEAVEN AND A NEW EARTH 

from God like the light of the sun; and though God 
'is in the heavens, His kingdom is on the earth. 

Having the glory of God and her light 
was like unto a stone most precious, even 
like a jasper stone, clear as crystal. (Rev. 

21. II.) 

It is a natural law that the forces which produce 
light are thereby consumed; but as a precious stone, 
tempered in the crucible of time, reflects the light of 
the sun and is not itself consumed so the works of 
God will reflect His glory. Is it to say that ultimately 
the city of God will reflect redemption without the 
self-consuming requirements of sacrifice, or that since 
redemption refers particularly to distribution, a full 
and free distribution will take place without much 
regard for sacrifice, that selfishness will disappear? 

even like a jasper stone, clear as crystal. 

It is said that the variety of colors found in jasper 
is due to impurities. Redemption will expose all im- 
purities to publicity, and under its radiant light their 
stains will disappear as transparency is perfected. 

And had a wall great and high, and had 
twelve gates, and at the gates twelve an- 
gels, and names written thereon, which are 
the names of the twelve tribes of the chil- 
dren of Israel. (Rev. 21. 12.) 

The wall great and high denotes protection; the 
twelve gates signify twelve avenues of admission. 
Through the fruits of their toil, of which there are 
twelve classifications, men find admission into the 
market. 

and at the gates twelve angels. 

The guardian of the gate states the price of admis- 
sion, for it is through the price that men. enter the 
market as active participants. At the east of the 
garden of Eden Cherubims and a flaming sword 
turned every to keep the way of. the tree of life ; and 

397 



THE SCIENCE OF CHRISTIAN ECONOMY 

so exclude him who tills the soil ; but there being 
twelve gates denotes entrance for the vocational tribes* 

and names written thereon, which are the 
names of the twelve tribes of the children 
of Israel. 

The twelve tribes included the race, hence the sub- 
ject of discussion is a race problem. The names writ- 
ten thereon refers to the twelve distinct occupations 
which are related to the production of the twelve 
fruits. Men are many times known by the occupa- 
tions they follow and are many times excluded from 
common fellowship with men owing to their occupa- 
tion ; but the twelve gates provide admission to men 
of every walk in life. 

On the east three gates; on the north 
three gates; on the south three gates; and 
on the west three gates. (Rev. 21. 13.) 

And the wall of the city had twelve foun- 
dations, and in them the names of the twelve 
apostles of the lamb. (Rev. 21. 14.) 

The foundation stone of governmental science is Re- 
demption by the. Blood, which signifies impartial dis- 
tribution. Christ chose twelve apostles to dissemi- 
nate His gospel of Redemption. "Go ye into all the 
world and preach the gospel to every creature" im- 
plies impartial distribution. By the fruits of their 
toil the tribes find entrance into the city through the 
gates, and so by the impartial distribution which ex- 
emplifies redemption the gates swing open to freedom. 

And he that talked with me had a golden 
reed to measure the city, and the gates 
thereof, and the walls thereof. (Rev. 21. 

is-) 

And the city lieth foursquare, and the. 
length is as large as the breadth ; and he 
measured the city with the reed, twelve thou- 
sand furlongs. The length and the breadth 
and the height of it are equal. (Rev. 21, 

16.) 

398 



A NEW HEAVEN AND A NEW EARTH 

This is the plan which works out equality between 
the three dimensions or parties to governmental con- 
struction ; the plan is a single story square, and as the 
race has a double parentage, there are two sides in 
length and two sides in breadth; but in height or 
progress, which is the governmental dimension, all 
four sides are represented. As a furlong is the eighth 
of a mile, if the length and breadth are equal, the city 
is fifteen hundred miles square. But in governmental 
adjustment there is, according to the divine plan, an 
outer and inner court. In the twentieth verse of the 
fourteenth chapter of the Revelation the dimensions 
of the inner court are given as sixteen hundred fur- 
longs, or two hundred miles square, which is a single 
state. But in this latter city of twelve thousand fur- 
longs, or fifteen hundred miles square, the outer court, 
which is the national government, is included. 

The double contract system is represented as a cir- 
cle of large extent at the base, converging to a one- 
man power at the apex, and bearing the number six 
hundred three score and six. 

The inner circle is described as follows: 

And around about the throne were four 
and twenty seats : and upon* the seats I saw 
four and twenty elders. (Rev. 4.4.) 

And the outer circle is described in this manner : 

And I beheld, and I heard the voice of 
many angels round about the throne, and 
the beasts, and the elders : and the number 
of them was ten thousand times ten thou- 
sand, and thousands of thousands. 

But the outer court in the holy Jerusalem which 
cometh down from God out of heaven comprises 
twelve thousand times twelve thousand. The differ- 
ence between the two numbers, ten thousand times 
ten thousand, and twelve thousand times twelve thou- 
sand, is due to the fact that the beast which personi- 
fies the double- contract system has only ten horns 
symbolical of ten essentials of life, whereas there are 

399 



THE SCIENCE OF CHRISTIAN ECONOMY 

twelve essentials or fruits of the tree of life. But in 
the double contract system the two last essentials, ac- 
cess and release, or Life and Liberty, because there 
is no redemption, are cut off, leaving only ten fruits 
or branches. The outer court or the outer circle rep- 
resents the multitudes, depending upon the essentials 
of life for support. And the contour of the city is 
determined by the law to which the race becomes 
obedient. The four and twenty elders and the four 
beasts which were in the midst of the throne are prin- 
ciples which operate on both systems. 

And he measured the wall thereof, a hun- 
dred and forty and four cubits, according to 
the measure of a man, that is, of the angel. 
(Rev. 21. 17.) 

First the angel measured the dimensions of the city, 
which was twelve thousand furlongs in length, breadth 
and height each ; but now he measures the dimensions 
of the wall itself, which is a hundred and forty-four 
cubits, according to the measure of a man, that is, 
of the angel. A cubit is a measure of length, being 
the distance from the elbow to the extremity of the 
middle finger. Each of the hundred and forty-fpur 
cubits therefore represents a man who relies for 
support upon his own arm. Arranging these one 
hundred and forty-four men in cubes of twelve and 
allowing a furlong to a man, it would require a thou- 
sand of these cubes to complete one of the dimen- 
sions of the city, or twelve thousand furlongs; and 
multiplying one dimension with another, there would 
be twelve thousand times twelve thousand. With a 
thousand cubes of a hundred and forty-four men 
each, there would be a total number of one hundred 
and forty-four thousand men in each tier or column ; 
then multiplying by the other dimensions there would 
be twelve thousand times twelve thousand and thou- 
sands of thousands. 

But some may reason that to find the dimensions 
of the city it is not necessary to estimate it according 
to men; that the dimensions should be estimated in 

400 



A NEW HEAVEN AND A NEW EARTH 

cubits and furlongs. But unless it be said that a fur- 
long is the space allotted to each man it cannot be 
said that a cubit, which equals about eighteen inches, 
is equal to a furlong, a 'furlong being the eighth of a 
mile. So that, in no other way is it possible to find 
the dimensions of the city. The single contract sys- 
tem of economy therefore allows to every man a 
space equal to an eighth of a mile square as his share 
in the cultivated estate ; in that space he is independent 
of every other man. But in the whole superstructure, 
which includes the race, interdependency is the law. 
In practical application the law recognizes that every 
active man is entitled to one-eighth mile square or its 
equivalent as a footing in the industrial world. Those 
who do not follow agriculture as an occupation will 
be protected in their right to become established in 
a profession or other calling of their choice. 

And the building of the wall of it was of 
jasper: and the city was pure gold, like unto 
clear glass. (Rev. 21. 18.) 

The building of the wall was such as to insure unity 
and protection. The mechanical perfection with 
which redemption is operated guarantees the purity 
of the promise, its luminous completeness leaves no 
sign of flaws. 

And the foundations of the wall of the 
city were garnished with all manner of pre- 
cious stones. The first foundation was jas- 
per; the second, sapphire; the third, a chal- 
cedony; the fourth, an emerald. (Rev. 21. 
19- ) 

The fifth, sardonyx; the sixth, sardius; 
the seventh, chrysolyte; the eighth, beryl; 
the ninth, a topaz ; the tenth, a chrysoprasus ; 
the eleventh, a jacinth; the twelfth, an ame- 
thyst. (Rev. 21. 20.) 

A mineralogist may be able to give a specific reason 
why each of these stones symbolizes the particular 
foundation which it represents, for it has inevitably 
26 401 



THE SCIENCE OF CHRISTIAN ECONOMY 

proved that a careful analysis of any point reveals a 
meaning pretty close at hand. But to draw a rough 
estimate: the foundation supports the superstructure, 
and each of these foundations having the name of one 
of the apostles of the Lamb. And as the disciples 
were chosen to disseminate Christ's gospel of Re- 
demption by the Blood, it means that the twelve thou- 
sand times twelve thousand which comprise the walls 
of the city, having by their own arm, or labor, pro- 
duced the sustenance which entitles them to their al- 
lotted space in the great wall, rest on the law of resti- 
tution for their support. 

And the twelve gates were twelve pearls; 
every several gate was of one pearl ; and the 
street of the city was pure gold, as it were 
transparent glass. (Rev. 21.21.) 

The price is the gate of admission and departure, and 
whether it swings in, or whether it swings out, so 
intimate are the relations of one price to the other 
that each gate becomes one inseparable pearl. The street 
is the public thoroughfare ; from time immemorial 
the streets have ever been open to the public ; the street 
of the city, therefore, refers to that portion of the 
estate which is in its very nature public property. 
Each individual may have a certain space allotted to 
him as his personal equity, but there is a certain por- 
tion which must ever remain open as a public domain; 
this is the street or course of exchange with all things 
that pertain to it. 

And I saw no temple therein: for the 
Lord God Almighty and the Lamb are the 
temple of it. (Rev. 21.22.) 

The temple is the plan or the pattern by which the in- 
dustrial structure is built, but since the structure is 
fully completed and is exemplified daily the pattern 
may be discarded. 

And the city had no need of the sun, 
neither of the moon, to shine in it : for the 
402 



A NEW HEAVEN AND A NEW EARTH 

glory of God did lighten it, and the Lamb 
is the light thereof. (Rev. 21. 23.) 

The light which illumines this city is not a physical 
light, for since God is personified by redemption it 
becomes His glory. Character may be determined by 
spirit manifested; through redemption God mani- 
fested His to the world. It signifies the spiritual and 
intellectual intensity of the world's advancement. 

And the nations of them which are saved 
shall walk in the light of it : and the kings of 
the earth do bring their glory and honor into 
it. (Rev. 21. 24.) 

Whereas they were formerly lost in the hell fires of 
suppression, the laws of nations now are such that 
souls are saved and walk in the light or move with 
a consciousness of results. And whereas the kings 
of the earth formerly upheld the old system, they now 
conform to the new and faithful to their integrity 
participate in the honors. 

And the gates of it shall not be shut at all 
by day: for there shall be no night there. 
(Rev. 21. 25.) 

Prices are so maintained that access to the market is 
at all times open; and because the products of the 
market maintain the race from season to season, there 
is no night there. 

And they shall bring the glory and honor 
of the nations into it. (Rev. 21.26.) 

The general spirit of that age in unselfish honor. 

And there shall in no wise enter into it 
any thing that defileth, neither whatsoever 
worketh abomination, or maketh a lie: but 
they that are written in the Lamb's book of 
life. (Rev. 21. 27.) 



403 



TWENTY-SECOND CHAPTER 

And he shewed me a pure river of water 
of life, clear as crystal, proceeding out of the 
throne of God and of the Lamb. (Rev. 

22. I.) 

A RIVER of life, a return current freed from all 
political and economic corruption, moving ma- 
jestically out from the seat of government, 
both of God and the race, or price determination. 

In the midst of the street of it, and on 
either side of the river, was there the tree 
of life, which bare twelve manner of fruits, 
and yielded her fruits every month; and the 
leaves of the tree were for the healing of 
the nations. (Rev. 22. 2.) } 

In the midst of the course of the exchange the tree 
of life grew, and laden with its twelve varieties of 
fruit, its branches are extended with abundance for 
those who are engaged either in production on one 
side or distribution on the other. The monthly yield 
of fruit refers to the monthly pay roll, and the heal- 
ing properties of the leaves to the protection and 
nourishment afforded by which all wounds and dis- 
eases that pertain to public exchange are healed. 

And there shall be no more curse : but the 
throne of God and of the Lamb shall be in 
it; and his servants shall serve him: (Rev. 
22.3.) 

The curse of labor is that they who are sent forth 
to till the soil cannot determine when they have re- 
ceived a fair measure of its benefits, because those 

404 



THE NEW JERUSALEM 

whom they serve have a personal interest in defraud- 
ing them, as a consequence of which business matters 
are kept concealed. But when all service is rendered 
to God and to the race, and there prevails a public 
consciousness that justice is being dealt to every man, 
the forces of labor and commerce cannot then evade 
the obligations of service; his servants shall serve 
him. 

And they shall see his face ; and his name 
shall be in their foreheads. (Rev. 22.4.) 

The moral attitude of the industrial cycle will not be 
on the quarter as in the thousand years of the mil- 
lennium age ; but of such propensity that the full light 
of spiritual and intellectual advancement will be re- 
flected as of the sun at noonday. And they shall have 
the knowledge that God is a personal being, and they 
shall know Who He is. 

And there shall be no night there; and 
they need no candle, neither light of the sun ; 
for the Lord God giveth them light ; and they 
shall reign for ever and ever. (Rev. 22. 5.) 

And he said unto me, These sayings are 
faithful and true : and the Lord God of the 
holy prophets sent his angel to shew unto 
his servants the things which must shortly 
be done. (Rev. 22.6.) 

Behold, I come quickly : blessed is he that 
keepeth the sayings of the prophecy of this 
book. (Rev. 22. 7.) 

And I John saw these things, and heard 
them. And when I had heard and seen, I 
fell down to worship before the feet of the 
angel which shewed me these things. (Rev. 
22.8.) 

Then saith he unto me, See thou do it not : 
for I am thy fellow servant, and of thy 
brethren the prophets, and of them which 

405 l 



THE SCIENCE OF CHRISTIAN ECONOMY 

keep the sayings of this book : worship God. 
(Rev. 22. 9.) 

And he saith unto me, Seal not the say- 
ings of the prophecy of this book : for the 
time is at hand. (Rev. 22. 10.) 

He that is unjust, let him be unjust still: 

and he which is filthy, let him be filthy still : 

and he that is righteous, let him be righteous 

. still : and he that is holy, let him be holy 

still. (Rev. 22. 11.) 

And behold, I come quickly ; and my re- 
ward is with me, to give every man ac- 
cording AS HIS WORK SHALE BE. (Rev. 
22. 12.) 

Jesus sets the good over against the evil and says that 
the difference between the two spirits of light and 
darkness are a matter of moral fiber. Every man 
may will to become obedient either to the constructive 
principle or to the destructive principle. But he speaks 
of an inflexible law that no man can travel down- 
grade and reach the top of the hill. For as the light 
travels quickly, Jesus, Who has identified Himself 
with the light, comes with His inseparable reward. 
Every man, by his work, prepares his own reward 
which, when the light appears, he shall receive. 

I am Alpha and Omega, the beginning 
and the end, the first and the last. (Rev. 
22. 13.) 

By His inseparable reward Jesus Christ becomes the 
pivotal figure of all regenerative cycles of race life. 

Blessed are they that do his command- 
ments, that they may have right to the tree 
of life, and may enter in through the gates 
into the city. (Rev. 22. 14.) 

Those who render a willing service, and of their own 
free choice co-operate in the discharge of the obli- 
gations common to the race, may have right to the 

406 



THE NEW JERUSALEM 

tree of life, and may enter into every blessing which 
the market affords. 

For without are dogs, and sorcerers, and 
whoremongers, and murderers, and idola- 
ters, and whosoever loveth and maketh a lie. 
(Rev. 22. 15.) 

Without are dogs, whose instincts are as the brute 
creation; and sorcerers, for sorcery confuses the hu- 
man mind, and obscures God's face, so that man wan- 
ders away and is lost in sin. Without are whore- 
mongers, who refuse to be pillars of support in the 
structure beautiful, or who attempt to build on the 
lines of the eternal triangle, for God's law eliminates 
the third point of the triangle. Marriage is sacred, 
and those who desecrate its sanctity shall not par- 
ticipate in the benefits of the market to the measure 
of their services. Those who practice these vices shall 
be subject to segregation and shall not perpetuate 
their kind. 

I Jesus have sent mine angel to testify 
unto you these things in the churches. I am 
the root and the offspring oi David, and the 
bright and morning star. (Rev. 22. 16.) 

Which is to say, "I personify the race ; and I secure 
my promise." 

And the Spirit and the bride say, Come. 
And let him that heareth say, Come. And 
let him that is athirst come. And whoso- 
ever will, let him take the water of life 
freely. (Rev. 22. 17.) 

For I testify unto every man that heareth 
the words of the prophecy of this book. If 
any man shall add unto these things, God 
shall add unto him the plagues that are writ- 
ten in this book. (Rev. 22. 18.) 

And if any man shall take away from the 
"words of the book of this prophecy, God 
shall take away his part, out of the book of 
407 



THE SCIENCE OE CHRISTIAN ECONOMY 

life, and out of the holy city, and from the 
things which are written in this book. (Rev. 
22. 19.) 

He which testifieth these things saith, 
Surely I come quickly: Amen. Even so, 
come, Lord Jesus. (Rev. 22.20.) 

The grace of our L/ord Jesus Christ be 
with you all. Amen. (Rev. 22.21.) 



408 



TWENTY-THIRD CHAPTER 

The Author's Note 

DEAR READER— The artifice to which the au- 
thor has thus far resorted in the composition 
of this work must now be drawn aside ; for be- 
ing as thin as the veil of the counter-balanced door, 
but possibly bearing no resemblance to it, in that it 
has not, I fear, successfully concealed what lies be- 
hind, it is very probably you have known the truth. 
And so, in relating the true circumstances of why I 
have undertaken to do this work, I bid adieu to him 
who has so graciously assisted me through all the 
tedious hours, days, and years in which I have dili- 
gently labored, all the while earnestly desiring and 
striving to express the contents of this work in terms 
worthy of the subject to which I have felt called to 
put hand and heart, in the hope that many might 
profit thereby. And as the circumstances are so 
closely related with the facts of my own life that they 
have become one and inseparable, I trust that this 
personal reference will not detract from their worth. 

I was born in Afton, Iowa, a small village 'in the 
southwestern part of that state, December 8, 1869. 
When I had reached the age of twelve years my par- 
ents removed from there to the State of Washington, 
and I, being one of seven children, accompanied them 
thence "to grow up with the country," and bear out 
a common expression of the day. 

My parents were members of the Methodist Epis- 
copal Church. My mother, in particular, being a very 
earnest Christian and zealous in the faith, was care- 
ful to impress her children deeply with all that she 
believed and felt. Consequently at the early age of 
fifteen I experienced that change which Christians 
call conversion, and there has never been any doubt 

409 



THE SCIENCE OF CHRISTIAN ECONOMY 

in my mind as to the genuineness of that experience. 
About a year after my conversion I became impressed 
that I was called to the ministry. I heard that voice — 
that still, small voice so characteristic of the Christian 
profession— speaking to me and saying, "Your busi- 
ness in this world is to proclaim the gospel." Being 
very young and unprepared both in experience and 
education, as I felt, I attempted to reason it away, for 
God would not ask an impossible thing. But the more 
I reasoned negatively the more emphatic became the 
call, until it was no longer a request, but a command. 
I became so annoyed by it that I felt like running 
away, but could not, and I said nothing to anyone 
about it. But at last, one day I was in the orchard 
alone when the call came more urgent than ever; so 
I kneeled in prayer and told God that if He would 
educate me and prepare me for the duties He required 
of me then I would speak the words that He gave 
me to speak. And after that when the call came as 
it did, I hid behind that promise, and finally there 
came a sense of relief. 

But at the time when first I made the promise and 
as I still knelt, it seemed to me that my whole life 
opened up before me as though I might be looking 
down a path and the events of my life appeared on 
that path in their chronological order. Those cir- 
cumstances which affected my interests favorably or 
to myj advantage were set in light, while the adverse 
circumstances appeared like clouds or dark shadows. 
And finally after a certain period of years, during 
which the shadows of adversity were interspersed 
with seasons of sunshine, I saw as though the path 
was obstructed by and ended in a great, bright light 
as of a rising sun. Now while it is true that these 
events were so impressed upon my mind that I never 
forgot them, at the time in which I received the im- 
pressions they did not take hold of my mind with any 
degree of confidence; I did not believe them; I 
thought that they were probably imaginary. But as 
time went by and one event after another, at their 
appointed time, actually occurred, I accepted them as 

410 



THE AUTHOR'S NOTE 

circumstances constantly intruding upon my attention 
without any idea that there was any conscious pur- 
pose back of it. I did not know that God was by that 
means fulfilling His part of the contract, nor did I 
ever give it a thought. 

It was about this time that I had a dream one 
night — if such could be called a dream — which made 
a lasting impression on my mind and fitted in with 
the circumstances related above. I dreamed that I 
was on one of the streets of the city of Tacoma, when 
I looked off to the west and saw black clouds arising 
which looked very threatening and indicated that a 
bad storm was approaching, something unheard of in 
that country. At last when it struck the city the wind 
blew furiously and the clouds rolled and tumbled over 
the ground. I was trying to get home, but the wind 
took me off the sidewalk ; and all the time as I looked 
down to the ground trying to find my way there was 
a light playing about my feet like the reflection of a 
mirror; it was not a steady, even light, for it seemed 
that someone held the glass and constantly changed 
it so that its light fell always about my feet. And 
then there stood before me a person — I would not say 
that he was an angel, although he was of the stature 
and bearing such as one would imagine an angel to 
be. And referring to the vision, he said, "Now that 
is the way your life will be all your life long," with 
decided emphasis on the last four words. "No mat- 
ter how dark the sky may be overhead, your heavenly 
Father will always cast a. light about your feet." This 
did not mean, as I afterwards understood, that my 
life would be any more clouded than most people's^ 
but that when the shadows did fall, as they will some 
time in everybody's life, then this light would always 
be there to guide me. At the time I did not know 
at all what was meant by the reflection of the mir- 
ror, or that it was anything more than a very unusual 
dream; and though I thought about it, for the cir- 
cumstance was such that I could not 'help thinking 
about it, it was not with settled confidence. 

But as time went by and these events which I had 
411 



THE SCIENCE OF CHRISTIAN ECONOMY 

seen and which had been presented to me with such 
assurance began to take place in their respective time 
and order, I began to understand what was meant 
by this light about my feet, for just before any sched- 
uled event was to take place, I would always dream 
a peculiar, figurative dream which, when the ap- 
pointed time arrived, would so exactly fit the condi- 
tions that I would always exclaim with surprise, 
"Why I dreamed that!" And it was a fact that the 
greater the dream, the greater was the event which 
it foreshadowed, and the farther apart were they re- 
moved the one from the other in time. Between the 
dream and the occurrence of the trivial circumstances 
there would only be a day or two, or possibly a week ; 
but with the important events there would intervene 
corresponding periods of time. And it is strange, but 
it is a fact, that I was always able to pick out that 
time, but though study the dream as I might I never 
could quite interpret the dream accurately. 

The peculiarly figurative manner in which the 
dream was presented always left an element of doubt 
in my mind which, while it held my attention until 
the circumstance took place > it prevented me from 
indulging in irrational speculation. I never could be- 
lieve that the dream was the pictorial presentation of 
a future event until the dream was fulfilled, when it 
was made so clear to me that all doubt vanished. "O 
well," I would say, "it is only a dream ; there may be 
nothing in it; I will wait and see." But when the 
time arrived and I clearly saw every minor detail 
worked into the circumstance with astonishing ac- 
curacy, and sometimes with even amusing results, I 
was repeatedly compelled to acknowledge that those 
were the circumstances of which I had dreamed. 

Then because the future events of my life were 
shown to me in their chronological order, being sta- 
tioned at certain intervals removed one from the 
other, I was by that means always able to locate my- 
self and to tell in a way what was before me ; I could 
not have spoken positively what the events were to 
be, but I always knew by the influence and effect or 

412 



THE AUTHOR'S NOTE 

the sensation that the dream produced in my mind 
whether they were to be favorable or otherwise and 
to what degree, whether trivial or important. 

And so it was not this way once or twice, but over 
and over, times without number ; in fact, my whole 
life was a constant testimony that the things which 
I saw always before me were not imaginary, but real. 
And in time there came that change which I had seen 
so clearly was surely coming to me. Never will I 
forget the dream I had about a month before this 
crisis ; there are circumstances in connection with it 
which I have never mentioned to any living person; 
strange things happened of which I never speak. 
There were some circumstances which I did not at 
all understand at the time, nor for years afterwards, 
but which, when I came to understand, literally de- 
stroyed every vestage of doubt and left my duty clear 
before me; I must, I must speak the words that God 
gave me to speak. 

I dreamed of being aboard an ocean vessel and of 
passing through all the harrowing details of a ship- 
wreck ; and amidst the storm that overwhelmed us 
the vessel parted in the middle and went down; and 
as I struggled in the water, the lightning playing about 
me, I heard the peal of thunder above the roar of the 
waves and I was caught upon the crest of a wave and 
cast onto the seashore. It seemed again to me that 
several days elapsed; I was taking dinner with quite 
a company of people who escaped the wreck, when 
someone came and said that a vessel had weighed 
anchor nearby and would take us all aboard. I hur- 
ried down to the shore to find there an old, old vessel, 
with weatherbeaten sides, but entirely seaworthy. 
We all went aboard and sailed away on an ocean as 
smooth and clear as glass, and I thought we were 
homeward bound. There the dream ended, but sev- 
eral years afterwards, when prosperity had come my 
way, I dreamed several times of being on board this 
same vessel and of sailing into the harbor, "my ship 
was coming in." I was not able at the time the dream 
came to give an accurate interpretation of it, but I 

413 



THE SCIENCE OF CHRISTIAN ECONOMY 

knew by the immensity of the dream that I was to 
pass through very unusual circumstances of a very 
trying nature, and that afterwards there was coming 
a change and my life would be as a smooth and clear 
sea. Also I was able to pick out the time, but I had 
no idea what would cause the situation. But at the 
appointed time that dream was fulfilled; there was 
neither jot nor tittle omitted ; there was no false line ; 
that dream was fulfilled in every minor detail. And 
as I followed and read with intense interest the repro- 
duction of this remarkable vision, written into my 
memory by the keen edge of a living experience, I 
heard the thunder roll, I saw the lightning flash, out 
from the topmost heights of the canopy of heaven it 
flashed forth, out of the very throne of God, it seemed 
to me, and I was prostrated by its awful power. And 
yet I know, with all my heart, that but for this cir- 
cumstance of my life, that everlasting gospel which 
I have the honor to proclaim, never would have been 
given to me ; and that it was intended to be so, I know 
also, because those circumstances came to me just at 
that time in life and worked out that change which 
I had seen was inevitable. 

And so in the course of events I arrived at last 
at what might be termed my destination, where this 
path down which I traveled was merged into the 
great, bright light which I saw always before me. 
And like every other fact which I had seen, it came 
to me at the appointed time, and it was by means of 
this that it became possible for me to recognize this 
important event as that which was destined to' be. 
As I saw it, there was to be a preceding period of ten 
years' darkness ; looking into the future I clearly 
foresaw this period of time, at the end of which there 
would appear that rising sun with which the dark- 
ness would be dispelled. I knew previously when this 
darkness was to set in, but like the light of day may 
fade imperceptibly into the evening shadows I was 
not sensitively conscious of what was transpiring; 
but the exact time I now estimate from the follow- 
ing circumstance : 

414 



THE AUTHOR'S NOTE 

I took, up my Bible one day and, looking through 
the Revelation, began reading from the twelfth chap- 
ter. I had never made any special study of this book, 
but this day as I read, "And there appeared a great 
wonder in heaven; a woman clothed with the sun, 
the moon under her feet, and upon her head a crown 
of twelve stars," and pausing, I heard a voice be- 
hind me distinctly say, "This woman is you." And 
though somewhat startled, so much that I never for- 
got the incident, I dismissed it from my mind; and 
if it had not been for the subsequent circumstances 
of my life I never would have thought of it again. 
But in the light of all that has come to me and all that 
I have come to understand through that book, that 
which at first I attributed to imagination I have come 
to accept as within the probabilities: for this woman 
is the Christian after her light has come ; this is labor 
bringing forth her fruits ; and that she might be more 
fully personified in me I make my appeal. 

"O God!" in the earnestness of my heart I cry, 
"Why hast Thou put this burden upon me?" For 
God only knows how I have turned this subject in 
every light of which it is capable that I might shirk 
this responsibility. But when from out of the uncer- 
tain mists of my country's future, the hands of gen- 
erations yet unborn, who in the very nature of our 
present order are doomed to a still birth, these infant 
hands so powerless to command their hereditary en- 
vironment are lifted to me, appealing for a place and 
an opportunity in the arena of life, I brush aside per- 
sonal consideration and decide to Speak The Words 
That God Has Given Me To Speak. O my country, 
awake from your lethargy and fulfill the destiny as 
proposed 'by the founders of this Republic and make 
this government of, by, and for the people indeed! 

Now that day as I went on and read chapter after 
chapter I became interested, and that which awak- 
ened my interest in the book was that peculiar fig- 
urative expression of thought so like my dreams ; and 
as I laid the book aside I said, "There is a deep, hid- 
den meaning in the Revelation that the world little 

415 



THE SCIENCE OF CHRISTIAN ECONOMY 

mistrusts," and I became fired with a desire to know 
what that book meant. 

It was then that I began the study of the Revela- 
tion ; and also about this time that I became interested 
in the study of political economy. I read a few books 
on the subject, but the duties of life were such that 
I had little time to devote to books. And so as I went 
about my everyday business, I sometimes thought on 
the one subject and sometimes on the other, but never 
with any idea that there was any relation between the 
two, for Americans do not mix politics with religion. 
The study was .not intense, but occupied my thought 
as a matter of habit on the first subject and from ob- 
servation on the latter subject. By this means every 
part of the Revelation became familiar to me so that 
I could turn to any passage in it, and much I could 
recite from memory. And though not knowing it 
at the time, this knowledge of the book proved quite 
an advantage to me in the circumstance I am about 
to relate. 

It was in the fall of 1900 that there appeared to 
me in one of those characteristic visions a great iron 
bolt or rod. When I first saw it, it hung suspended 
in the heavens like a mighty scepter, and as I looked 
it presently began to sway. It swung back and forth 
across the heavens like the pendulum of a clock, and 
so great was its size that it reached clear across the 
heavens from one extremity to the other; and an 
awful feeling of fear fell upon all those who saw it. 
If a foreign body were approaching the earth and 
should come so close that it was visible to the naked 
eye, and there were a question as to whether it were 
going to strike and wipe us all out of existence, it is 
needless to say that there would be considerable agi- 
tation in the minds of the spectators : and so I dreamed 
that someone in our company exclaimed^ "Look! 
Look! If that thing should fall somebody would get 
hurt \" And with these words I heard an awful grat- 
ing, grinding, crashing noise ; and saw the wires 
which, running to every part of the heavens, sup- 
porting the rod at the center of the zenith, torn vio- 

4T6 



THE AUTHOR'S NOTE 

lently loose on one side, allowing it to sag in the op- 
posite direction so that it hung almost horizontally 
across the heavens, and in this position swung clear 
around, circling the heavens. I knew by the im- 
mensity of the dream the subsequent circumstance it 
prefigured was correspondingly great; and yet how 
could I ever believe that such a dream as that could 
possibly be fulfilled? Surely it could have been noth- 
ing but a dream. But when the Revelation was made 
clear to me and I came to understand what is meant 
by the "great iron rod that shall rule all nations," I 
was obliged to acknowledge, as I had many, many 
times before, "There is my dream." And interpreting 
the dream I understand that the hour has struck, 
and that that momentous event for which the ages 
have been waiting at last has arrived. God's sign 
is in the sky; that the time has now come when the 
inflexible law of the equal exchange shall restore the 
reward to every man with impartial justice to all. 

There were three dreams of prodigious propor- 
tions which followed in succession and were of sim- 
ilar significance : the dream of the great iron rod, and 
two others. First, I dreamed that it was very early 
in the morning before it was yet day, and I had gone 
with a company of people out into a mountainous 
country, where we could see the outlines of the vari- 
ous mountain peaks all around us. We stood with 
our faces to the east, and as we looked a great open- 
ing suddenly appeared in the side of the mountain 
before which we stood. The opening was such that 
I recognized it as the tomb of Jesus after the stone 
had been rolled away. In this open space there could 
be seen the gray light of the early dawn. Then in 
this light there appeared a round, golden ball, as of 
the morning sun, and presently there came another 
sun exactly like the first; these two suns stood apart 
from each other some little space, and as I looked 
they moved quickly toward each other and eclipsed, 
then separated, and again repeated the attack. Three 
times did this occur; then suddenly one of these 
spheres shot downward, followed immediately after- 

417 



THE SCIENCE OF CHRISTIAN ECONOMY 

wards by the other, both disappearing. I did not 
know then that the sun symbolized national govern- 
ment, but with this knowledge the dream is inter- 
preted to signify that in the light of the resurrection 
morn those nations which contend against each other 
for place and position shall fall and sink into oblivion. 

In the second of these wonderfully impressive 
dreams I thought that I was in hell ; I had not at that 
time formed the slightest conception of the meaning 
of the bottomless pit nor that hell, which, according 
to Christ's interpretation as given in the Revelation, 
signifies the mold and decay, the dissolution of the 
ages. But I dreamed that the soil in that region was 
a very rich, black loam, excessively fertile, and that 
out of this soil mighty trees were growing which, 
while their roots sunk deep into the earth, their bows 
had reached into heaven, indicating the fulness of 
time in which all prophecy shall be realized. 

The eager expectancy which took possession of my 
mind upon receiving these most marvelous dreams 
may well be understood. The appointed time for 
which I must await their interpretation was to be 
three years later, or the winter of 1903-4. As usual, 
I was able to pick out the time which corresponded 
with the same time at which this great bright light 
should appear. I had not the slightest intimation that 
the great bright light had any reference to the solu- 
tion of those two problems which had occupied my 
mind for so long or that the solution of one involved 
that of the other. And so in the course of the fall of 
1903, as the time drew near when I knew that the 
great bright light should appear, I heard a voice speak- 
ing to me and saying, "Be still and God will show 
you His glory; be still and God will show you His 
glory." And so with senses alert and ear intent I 
listened. And when the time had fully come I said, 
"The time has come now, what is it?" And. then I 
heard these words: "Liberty is the golden crown of 
life which God has promised to him that overcom- 
eth." And during that winter and the following 
spring in the space of about five months the Book 

418 



THE AUTHOR'S NOTE 

of the Revelation was opened to my understanding, 
in the light and sense in which it has been interpreted 
in this work. Therefore, according to my understand- 
ing, the winter of 1903-4 was the time at which the 
millennium age was ushered in. 

The book contained many knotty problems which, 
it seemed, sometimes never could be unraveled ; but 
many times when I had almost despaired of reach- 
ing satisfactory conclusions on certain points which 
had claimed my attention, there would come a feel- 
ing of elation, and I learned to recognize by this sen- 
sation as of having received good news, that the solu- 
tion would come clear, to my entire satisfaction. I 
recall when I was thinking about the number, 666, 
I asked myself how I could possibly discover that 
number. I guessed there was where I would have to 
give up, for it would take more wisdom and under- 
standing than I had to count the number of the beast. 
But when there came that elation, of spirit which so 
many times preceded the unfolding of a complicated 
point, I said that if I received understanding of that 
number I would thereby recognize this great bright 
light as the revelation to me of the Revelation by 
which means I was clothed in the light. And the 
answer did come, to my utter amazement. And when- 
ever a point in the book was once made clear to me 
it never became confused in my mind again. 

And it has been that while I have been engaged in 
the writing of this work I have found that it is some- 
thing quite different to know a thing from to be able 
to express an idea in appropriate language; so that 
in those intense moments necessary to concentrated 
thought, if I have been able to catch that faint whis- 
per, imperceptible only through spiritual senses, and 
coming from I do not know whence, it invariably 
proved the correct form in which to express the 
thought with which I labored. Some would claim 
inspiration, but I declare that it came to me out of the 
"atmosphere." 

In conclusion, there are a few recollections which 
occur to me that may be of interest in this connection. 

419 



THE SCIENCE OE CHRISTIAN ECONOMY 

At the time that I received this interpretation of the 
Revelation, I received some impressions which were 
afterwards substantiated by facts and which became 
evidence to me that I had been subjected to intelligent 
forces beyond myself. For example, I believed that 
if I had the right interpretation of the Revelation it 
will be corroborated by the Mosaic Law. I had never 
made a study of the Mosaic Law, as there was some- 
thing about its endless repetitions that made it so 
tedious to read I had never understood it; but later 
it became intensely interesting. And the wonder to 
me has been that I could have understood the Reve- 
lation without some insight into the Mosaic Law, for 
so much do they depend one upon the other that they 
are as two limbs of the same body. 

Another example which is only one of the many 
that might be mentioned was that of the Euphrates 
River. I said that if this interpretation was correct 
then it must be that the Euphrates River was at one 
time an important commercial thoroughfare, a fact 
I afterwards found verified in history. 

And so God did educate me and prepare me, and 
I did not realize it until the thing was done ; and then 
He showed me the mystery not only of the Revela- 
tion, but of my own life, and confronted me with my 
promise, the obligation of which is hereby discharged. 
September, 1919. 



420 



INDEX 



Aaron, 74, 77, 90-1, 100-1, 279. 
Abaddon, 280. 
Abraham, 66-7, 72. 
Antipater, 138. 
Apollo, 282-3. 
Apollyon, 280. 

Ark of the testimony, 74, 86, 
92-3, 124, 187-8, 265, 300. 
(Temple of tabernacle). 
Hidden manna, 74, 187-8. 
Atonement, Law of, 83-4, 90-7, 
99-103, 113, 265. 
(Mosaic Law.) 

Babylon, 129-32, 331, 363-4, 368, 
375-8. 

(Scarlet woman.) 
(Red heifer.) 
Ball of fire, or golden ball, 24, 37, 
43-4.' 

(Central room.) 
Banquet table, 33-5, 74, 154, 175. 
(Golden table.) 
(Central room.) 
Beast out of the earth, 319-21. 
likeness of, 319-20. 
two horns of, 319-20. 
power of, 320-1. 
Beast out of the sea, 319-26, 332, 
340, 354, 357, 361, 369, 
371-2, 374, 386, 389. 
(Dragon.) 
seven heads of, 305, 315, 366, 
369. 

(Seven heads of industry.) 
ten horns of, 59, 315, 366, 369, 
372, 399, 404. 

(Necessities of life.) 
ten crowns of, 59, 315. 

(Necessities of life.) 
power of, 316-22. 
likeness of, 316. 
seat of, 316-17, 360. 
(Price control.) 
wounded head of, 317, 321, 

324. 
image of, 322, 332, 354, 357, 

389. 
mark of, 324, 327, 332, 346, 
357, 389. 

(Medium of exchange.) 
Belshazzar, 132. 



Bottomless Pit, The, 31, 40, 44, 
274, 294, 369, 393, 418. 
(West wing.) 
smoke of, 40, 276, 281, 333, 
382, 388. 
Booths, 112, 115, 345. 
Brazen altar, 33, 40, 73, 79, 92, 
98, 102, 169, 191, 211, 213, 
246, 251, 276, 291, 359. 
(Temple of tabernacle.) 
(Winepress.) 
(Wholesale store.) 
horns of, 73, 87. 
Brazen bowl, 32, 45, 79, 85, 98, 
102. 

(North wing.) 
(Brazen altar.) 
(Wholesale store.) 
Breastplate, 77, 279, 281. 

(Temple of tabernacle.) 
Burnt offering, 79, 100, 105, 171, 
242. 

(Mosaic Law.) 

Caesar, Julius, 136. 

Central clearing house, 341, 347, 

351. 
Central room, 24, 33, 153. ■ 
The fountain, 33, 45, 76, 122, 
153, 171, 232, 234, 242, 262, 
313, 331, 358, 370, 378, 394, 
405. 

(Water of life.) 
The tower, 24-5, 33, 37, 153. 
The golden banquet table, 
33-5, 74, 154, 175. 
Floral wreath, 34, 44, 176- 
217, 22, 278, 30l, 303. 
Twelve varieties of flowers. 
(Twelve promises.) 
(Crown of twelve stars.) 
(Golden crown of life.) 
(Liberty.) 
Wine cup, 32, 35, 331, 340. 
Wine poured out without 
mixture, 32, 35, 153, 332, 
363, 375. 
The golden candlestick, 37, 
43, 73, 153, 167, 289. 

(Golden chest.) 
The lighter, 37, 43, 47. 
The golden ball, 24, 36, 43, 



421 



INDEX 



Central room. — Continued. 

The golden counter, 38, 39, 
42, 73, 82, 86, 92, 98, 153, 
265, 280, 305, 356. 
(Golden altar.) 
(Incense altar.) 
(Perfume of flowers.) 
(Retail counter.) 
horns of, 38, 39, 73, 86, 92, 
280. 

system of wires, 38, 40, 43. 
two edged sword, 39, 44, 
156, 173, 212, 335, 338, 386. 
sword of one edge, 39. 
Chain of seven links, 29, 32, 80, 
86, 99, 108-11, 122, 192, 302, 
304, 305, 315, 324, 333, 336, 
344, 368, 373, 388. 
(East wing.) 
(South wing.) 
(Implements of produc- 
tion.) 

(Wealth of nations.) 
Cherubims above mercy seat, 73. 

(Marriage contract.) 
Christ, Jesus, 138-149, 155, 209, 
286. 
first costume of, 166-174, 285, 

289. 
second costume of, 285-6. 
first coming of, 138-149, 211, 

289, 292. 
second coming of, 142, 165, 

205, 285, 289, 292. 
divinity of, 161-163, 286. 
Churches of Asia, 166-217. 
Ephesus, 176-180. 
Smyrna, 180-184. 
Pergamos, 184-190. 
Thyatira, 190-199. 
Sardis, 200-203. 
Philadelphia, 203-209. 
Laodicea, 209-217. 
City divided into three parts, 
363. 

(Three parties to con- 
tract.) 
Classification of goods, 349. 
Cloud, The,' 91-4, 76, 208, 285, 
334. 

(Mercy seat.) 
Commercial paper, 323, 325, 351. 
Continuity of life, 57, 161-2. 
Costume compartments, 41, 45, 
166, 220, 369. . 
(West wing.) 
The costumes, 166-174, 285, 
289, 369. 



Counter-balanced door, 41, 153. 
(West wing.) 
(Temple of tabernacle.) 
veil of, 42, 73, 91, 94. 
Court of the Gentiles, 290, 399. 

(Outer court.) 
Creation, The, 49-57, 331. 
Crown of twelve stars, 34, 45, 
176-217, 222, 278, 302, 304. 
(Floral wreath.) 
(Twelve promises.) 
(Golden crown of life.) 
(Liberty.) 
Crowns upon the seven heads, 
301-304, 316. 
(Dragon.) 
Crowns upon the ten horns, 31, 
315-16. 

(Beast out of the sea.) 
Crystal Palace, 19-48, 23, 48, 

149-155, 176. 
Cultivated estate, 59, 110, 118, 
121, 127, 297, 306, 310, 322. 
Cup of abominations, 367. 

(Medium of exchange.) 
(Gold.) 
Cyrus the Great, 131. 

Darwin, 177, 193, 293. 
Deception that has deceived the 
whole earth, 44, 308, 322, 
386. 

(Garden of Eden.) 
Dome, The, 23, 152. 
Double contract system, 39, 41- 
45, 59, 110, 137, 165, 173 
201, 212, 235, 347, 354, 356- 
363, 367, 399. 
Double sacrifice, 37, 39, 78, 110, 
332, 399. 

(Marriage contract.) 
(Oil and flour.) 
Dragon, The great red, 301, 309, 
313, 316, 363, 369, 372, 387. 
(Brazen bowl.) 
(Brazen altar.) 
(Beast out of the sea.) 
seven heads of, 301. 315, 366, 
369. 

(Beast out of the sea.) 
(Seven heads of industry.) 
seven crowns of, 301, 304. 
ten horns of, 59, 301, 315, 366, 
369, 372, 399. 
(Necessities.) 



East wing, 29, 153. 
pictures of, 24. 



422 



INDEX 



East wing. — Continued. 

avenue of commerce, 30, 245, 
294, 404. 

(Wholesale store.) 
(Retail counter.) 
river of commerce, 30, 31, 45, 
130, 242, 248, 271, 358, 361, 
404. 

(South wing.) 
(Euphrates.) 
winepress, 31, 40, 109, 338. 
(Brazen altar.) 
three decks of, 31, 99, 110, 
316, 320, 324. 

(Monetary accumulation.) 
gold of, 31, 39, 44, 99, 211, 
265, 278, 367, 401. 

(Medium of exchange.) 
crusher of, 31. 
(Price control.) 
knives, 31. 

(Necessities.) 
Chain of seven links, 29, 32, 80, 
86, 99, 108-111, 122, 192, 
302, 304, 305, 315, 324, 333, 
336, 344, 368, 373, 388. 
(South wing.) 
(Implements of produc- 
tion.) 

(Seven heads of industry.) 
(Wealth of nations.) 
fruits of wine- vat, 32. 
(Necessities.) 
Egypt, land of bondage, 67, 104, 
106, 111, 127, 243, 294, 353. 
Elders, four and twenty, 216, 
219, 225, 228, 230, 233, 236, 
299, 352, 382, 399. 
Equal exchange, Law of, 36, 75, 
79, 98, 103, 111, 117, 148, 
154, 198, 231, 245, 248, 307, 
339, 342, 384, 402, 406. 
(Mosaic Law.) 
(Reward equal to sacri- 
fice.) 

(Iron rod.) 
Euphrates river, 130, 361, 420. 
(River of commerce.) 
(East wing.) 
(South wing.) 
Evolution, 52, 207. 



Famine in Egypt, 68. 

Fat and blood, 80, 88, 95, 99, 338. 
(Mosaic Law.) 
(Forbidden fruit.) 
(Implements of produc- 
tion.) 



Father's name in their foreheads, 

327, 347. 
Feasts of the Lord, 104-17. 
(Mosaic Law.) 
Sabbath, 104. 
Pentecost or weeks, 105-111, 

113, 264. 
Tabernacles, 111, 264. 
Passover, 104. 
First death, The, 57, 79, 133, 
250, 312, 357, 388. 
(Brazen altar.) 
Fixed retail prices, 350. 
Floral wreath, 34, 43, 176-217, 
222, 278, 301, 303. 
' (Central room.) 
(Twelve promises.) 
(Crown of twelve stars.) 
(Golden crown of life.) 
(Liberty.) 
Forbidden fruit, 31. 35, 59, 103, 
306, 369, 379. 
(Fat and blood.) 
(Implements of produc- 
tion.) 

(Wine poured out without 
mixture.) 
Forty and two months, 291, 295, 
308, 318, 419. 

(Three years and a half.) 
(Three days and a half.) 
(One thousand — days.) 
Fountain of water of life, 33, 45, 
76, 122, 153, 170, 231, 234, 
242, 262, 314, 331, 358, 370, 
378, 394, 408. 
(Central room.) 
Four beasts, 221, 230, 233, 236, 
356, 382, 399. 
First beast, 25, 223, 237. 
Second beast, 26, 223, 239. 
Third beast, 26, 223, 241. 
Fourth beast, 27, 223, 246, 249. 
Four parties in race regeneration. 
87, 258. 

Garden of Eden, 47, 58-62, 183, 

258, 306, 369, 397, 405. 
Gates, The seven, 25, 37, 42, 45, 

200, 220. 
Gold, 31, 40, 44, 100, 211, 265, 
278, 367, 401. 

(Medium of exchange.) 
(East wing.) 
Golden altar, 38, 39, 42, 74, 82, 
93, 98, 153, 264, 281, 306, 
356. 

(Golden counter.) 
(Incense altar.) 



423 



INDEX 



Golden altar. — Continued. 
(Perfume of flowers.) 
(Retail counter.) 
horns of, 38, 39, 74, 92, 95, 281. 
Golden candlestick, 37, 42, 74, 
153, 166, 289. 
(Central room.) 
lighter of, 37, 43, 47. 
Golden chest, 42, 43, 150, 153. 
(West wing.) 
Stag's head, 42, 153. 
Telescopes, 42, 45, 191. 
The key, 43, 60, 153, 107, 197. 
The lighter, 37, 43, 47. 
Golden counter, 38, 39, 42, 74, 
82, 86, 93, 98, 153, 264, 281, 
306, 356. 

(Golden altar.) 
(Incense altar.) 
(Perfume of flowers.) 
(Retail counter.) 
horns of, 38, 39, 74, 86, 92, 281. 
Golden crown of life, 34, 45, 176- 
217, 222, 278, 301, 303. 
(Central room.) 
(Twelve promises.) 
(Crown of twelve stars.) 
(Floral wreath.) 
(Liberty.) 
Golden table, 33, 74, 153; 176. 
(Banquet table.) 
(Central room.) 

Harmonious action, the l^w of 
the exchange, 27, 201, 226, 
242. 

Herod Antipas, 138. 

Herod the Great, 138. 

Horns, The ten, 50, 301, 315, 
369, 372, 399. 
(Dragon.) 
(Beast out of the sea.) 

Hyacinthus, 282. 

Hyacinthus or jacinth, 282. 

Implements of production, 29, 
32, 80, 86, 99, 108-11, 122, 
192, 302, 304, 305, 315, 324, 
333, 336, 344, 368, 373, 388. 

(Chain of seven links.) 

(East wing.) 

(South wing.) 

(Seven heads of industry.) 

(Wealth of nations.) 
Incense altar, 38, 39, 42, 74, 82, 
86, 93, 98, 153, 264, 281, 
306, 356. 

(Perfume of flowers.) 

(Retail counter,) 



Incense altar. — Continued. 
(Golden altar.) 
(Golden counter.) 
horns of, 38, 39, 74, 86, 92, 281. 
Inland sea, 21, 23, 47, 221, 254, 
401. 

(Sea of glass.) 
Inner court, 73, 399. 

(Mosaic Law, Holy place.) 
Interdependency, 89, 192, 214, 

228, 235, 242, 401. 
Investment, 108, 121, 273, 306, 
322, 335, 339, 359, 364, 370, 
386. 
Iron rod, 32, 45, 198, 299, 307, 
384, 316. 

(North wing.) 
(Equalization.) 

Israelitish History, 66-9, 243, 264. 

Jacinth or hyacinth, 288. 

Jacob, 67. 

Jasper and sardine stone, 218, 

260, 390, 397, 401. 
Joseph, 67, 74, 81, 243. 
Jupiter, 63-5. 

His proposal, 63. 

His imposter, 64. 

Number 6, 6, 6. 46, 65, 165, 
325, 399. 

Lake of fire, 40, 99^ 282, 286, 392, 
- 395. 

(West wing.) 
(Second death.) 
Last Supper, 146, 339. 
Law of equalization, or equal ex- 
change, 36, 76, 79, 89, 103, 
112, 11J, 148, 154, 198, 231, 
245, 248, 283, 307, 339, 342, 
402, 406. 

(Mosaic Law.) 
(Reward equal to sacri- 
fice.) 
Levites, first born, 76, 126, 184, 
286. 

(Mosaic Law.) 
(Mercantile class.) 
Liberty, 34, 45, 78, 99, 111, 118, 
127, 181, 206, 209, 275, 278, 
281, 283, 300, 302, 310, 326, 
353, 355, 379, 384, 400. 
Life, 99, 176-81, 221, 275, 302, 

400. 
Lion of the tribe of Juda, Root 

of David, 228, 408. 
Little book, 286, 280. 
Locust, 130, 276, 



4 2 4 



INDEX 



Malthusian theory, 199. 293, 

296. 
Manna hidden, 75, 187. 
Mark, The, 249, 255, 324, 327, 
332, 333, 357, 388. 
in the right hand. 

(Medium of exchange.) 
Marriage contract, 39, 83, 86, 90, 
93, 95, 101, 107, 155, 158, 
195, 266, 278, 287, 305, 327, 
331, 340, 383, 391, 395, 407. 
Medium of exchange, 108, 110. 
123, 211, 244, 248, 265, 268, 
270, 274, 303, 306, 311, 321- 
27, 332, 342, 346, 353, 354, 
357, 359, 368, 390. 

(Seven heads of industry.) 
(Father's name . . .) 
(Mark in the right hand, 

• • •) 

(Cup of abominations.) 

Gold, 31, 40, 44, 100, 211, 265, 

278, 367, 401. 

(East wing.) 

(Winepress.) 

Mercantile class, 90, 98, 106-10, 

120, 274, 279, 283, 396, 289, 

304, 311, 321-26, 332, 340, 

344, 348, 365, 369, 372, 375, 

378. 

Mercy seat, 74, 92, 96, 208. 

(Temple of tabernacle.) 

the cloud above, 76, 92, 94, 

208, 285, 334. 

Midst, in the market, 59, 105, 

123-27, 177, 230, 241, 307, 

330, 374, 405. 

Monetary accumulation, 29, 95, 

98, 106, 118, 121, 274, 284, 

289, 294, 302, 306, 315, 319- 

27, 322, 339, 343, 357. 361, 

364-69, 374, 378, 386. 

(Winepress.) 

(Three decks of.) 

Price control, 60, 170, 150, 159, 

184, 219, 239, 243, 274, 294, 

304-17, 320-4, 334, 343, 352, 

361, 358, 387, 397, 402. 

Commercial power, 107, 109, 

316, 320, 324, 354, 362, 372; 

386. 

Commercial supremacy, 107, 

109, 324, 329, 339, 354. 

Moon, 43, 254, 273, 301, 403. 

Mosaic Law, 70-128, 137, 140, 

177, 187, 190, 230, 293, 329, 

364, 420. 

Sign of the law, 71, 353. 



Mosaic Law. — Continued. 

Law of equal exchange, 36, 76, 
79, 89, 103, H2, 117, 148, 
154, 198, 231, 245, 248, 307, 
339, 342, 384, 402, 406. 
(Reward equal to sacri- 
fice.) 
Manner of sacrifice, 77. 
Law of burnt offering, 78, 99, 

104, 106, 170, 241. 

Oil and flour, 78, 104, 332. 
(Double sacrifice.) 
(Marriage contract.) 
Law of peace offering, 80, 106, 

170. 
Fat and blood, 80, 88, 95, 99, 
339. 

(Forbidden fruit.) 
(Implements of produc- 
tion.) 
Law of sin offering, 81-96, 106, 

170, 339, 370. 
Law of trespass offering, 89. 
Law of atonement, 83, 90, 99, 

111, 264. 
Mingling of the blood seven 
times on the altar, 92, 96, 97. 
Meat offering, 78, 105. 
Feast of sabbath, 103. 
Feast of passover, 104. 
Feast of pentecost or weeks, 

105, 112, 264. 

Feast of tabernacles, 112, 264. 
The release, 114, 189, 304, 379. 

(Liberty.) 
Law of Usury, 117. 

(Investment.) 
Law of redemption, 117, 148, 
203, 212, 231, 234, 253, 289, 
297, 302, 306, 311, 316, 328, 
336, 367, 378, 384, 390, 379, 
401. 
Water of separation. 119, 377. 
Red heifer, 119, 129, 377. 
Order of tribes, 125, 229, 260. 
Levites, First born, 76, 125, 
184, 286. 

(Mercantile class.) 
Moses, 71, 187, 291, 355. 
Morning Star, 199, 213, 408. 

Nebuchadnezzar, 129. 
Necessities of life, 59, 279, 302, 
316, 336, 372, 379, 388, 397, 
405. 

(Winepress.) 
(Dragon.) 
(Beast out of sea.) 
New Jerusalem, 208, 391, 396. 



425 



INDEX 



N.orth wing, 
pictures of, 24. 
Circular opening, 31. 
brazen bowl, 31, 79, 85, 98, 102. 

(Brazen altar.) 
iron rod, 32, 45, 198, 299, 307, 
384, 416. 9 

(Equal exchange.) 
Number 144,000. 38, 165, 260, 

327 330. 
Number 6, 6,6. 46, 65, 165, 325, 
399. 

(Monetary accumulation.) 
(Three parties to con- 
tract.) 

Oil and flour, 78, 104, 332. 
(Mosaic Law.) 
(Double sacrifice.) 
(Marriage contract.) 

Olive trees, Two, 293. 

One thousand, two hundred, and 
three score days, 291, 295, 
308, 318, 419. 

(Forty and two months.) 
(Three years and a half.) 
(Three days and a half.) 

Outer court, 290, 299. 

(Court of Gentiles.) 

Perfume of flowers, 94, 233, 283; 
263, 333, 356. 
(Incense altar.) 
(Golden altar.) 
(Golden counter.) 
(Retail counter.) 
Pictures of 

East wing, 24. 
South wing, 24. 
North wing, 24. 
West wing, 24. 
Plagues, The seven last, 353, 356, 

377, 396. 

Price control, 107, 150, 159, 184, 

219, 230, 243, 274, 294, 304- 

17, 320-24, 334, 343, 352, 

358, 361, 387, 397, 402. 

(Monetary accumulation.) 

"Prince of the kings of the 

earth," 192. 
Promises, The twelve, 34, 45, 
176-217, 222, 278, 301, 303. 
(Floral wreath.) 
(Central room.) 
(Crown of twelve stars.) \ 
(Golden crown of life.) 
(Liberty.) 
Life, 99, 176-81, 221, 275, 302, 
400. 



Promises, etc. — Continued. 

Liberty, 34, 45, 78, 99, 111, 
118, 127, 181, 206, 209, 275, 
278, 281, 283, 300, 302, 310, 
326, 353, 355, 379, 384, 400. 
Regeneration, 181. 
Individuality, 187. 
Justice, 197. 

Authority, 198. , 

Security, 199. 
Honor, 200. 
Reliability, 203. 
Knowledge, 207. 
Social recognition, 215. 
Supreme power, 216. 
Property rights, 96, 108, 121, 
132, 279, 284, 317, 320-26, 
328, 332, 335, 357, 359, 370, 
381 386 
Property sacrifice, 81, 92, 96, 
114, 289, 386. 

(Law of sin offering.) 
(Law of atonement.) 
(Law of trespass offering.) 
Public debts, 346, 350, 379. 
Public improvements, 346, 350. 

Ransom price, 75, 99, 350. 
Redemption, Law of, 117, 148, 
203, 212, 231, 234, 253, 289, 
297, 302, 306, 311, 316, 328, 
336, 367, 378, 379, 384, 390, 
401. 

(Mosaic Law.) 
(Reward equal to sacrifice.) 
Red heifer, 119, 129, 377. 

(Scarlet woman.) 
Reed like a rod, 290. 

(Iron rod.) 
Release, The, 114, 189, 304, 379. 

(Liberty.) 
Resurrection, The, 388. 
Retail counter, 38, 45, 86, 88, 98, 
213, 248, 265, 268, 275, 280, 
294, 302, 306, 322, 325, 336, 
$39, 342, 346, 348, 356. 
(River, return current.) 
(Golden altar.) 
(Golden counter.) 
(Incense altar.) 
(Perfume of flowers.) 
Retail prices fixed, 350. 
Revelation, The, 161-408. 
Reward equal to sacrifice, 36, 76, 
79, 98, 103, 112, 118, 148, 
154, 198, 231, 245, 248, 307, 
339, 342, 384, 402, 406. 
(Redemption.) 
(Iron rod.) 



426 



INDEX 



River of commerce, 30, 31, 45, 
130, 242, 248, 258, 261, 271, 
404. 

(East wing.) 
(South wing.) 
(Euphrates.) 

(River — return current.) 
River — the return current. 

(River of commerce.) 
Rome, 132-137, 146, 235, 276. 
Roman history, 132-137, 146, 

235 276 
Roman Law, 66, 132-137, 139, 
231, 293, 327, 329. 

Sabbath, The, 58, 72, 75, 104. 
Satan, 60, 66, 141, 185, 204, 306, 

309, 318, 324, 369, 387. 
Scape goat, 91, 100. 
Scarlet, 120, 367, 379. 
Scarlet woman, 119, 129, 365- 

75, 381. 
Scorpion, 276, 279, 330. 
Sea of glass, 20, 23, 47, 151, 221, 

354, 401. 

(Inland sea.) 
Sea wall, The, 21, 25, 66. 
Second cycle, 94, 101, 264, 308, 

335, 340. 

Second death, 40, 99, 184, 282, 
284, 294, 304, 319, 389, 391, 
395. 

(Lake of fire.) 
Serpent, 59, 62, 283, 309, 313, 
326, 369, 387. 
(Satan.) 
Seven gates, 25, 37, 42, 45, 200, 
220, 227-57, 364-84. 
(Seven spirits of God.) 
(Seven lamps of fire.-i 
(Seven steps in economic 
cycle.) 

(Seven seals.) 
First gate, 25, 223, 225, 237. 
Second gate, 26, 151, 223, 225, 

239 
Third gate, 26, 223, 225, 239. 
Fourth gate, 27, 223, 225, 246. 
Fifth gate, 28, 251. 
Sixth gate, 28, 254. 
Seventh gate, 29, 263-85, 290. 
Seven heads of industry, 29, 32, 
80, 86, 99, 108-11, 122, 192, 
302, 304, 305, 315, 324, 333, 

336, 344, 368, 373, 388. 
(Wealth of nations.) 
(Chain of seven links.) 
(Implements of produc- 
tion.) 



Seven heads, etc. — Continued. 
Land, 80, 111, 302, 361. 
Labor, 80, 261, 302. 
Implements of production, 80, 

302. 
Means of transportation, 302. 
Medium of exchange, 108, 110, 
123, 211, 244, 248, 265, 268, 
270, 274, 303, 306, 311, 321- 
27, 332, 342, 346, 353, 357, 
359, 368, 390. 

Gold, 31, 40, 44, 100, 211, 
265, 278, 367, 401. 
Wholesale store, 39, 79, 85, 98, 
104, 168, 213, 268, 275, 294, 
302, 207, 325, 336, 342, 348. 
(Brazen altar.) 
(Winepress.) 
(Brazen bowl.) 
Retail counter, 38, 45, 86, 88, 
98, 213, 248, 265, 268, 275, 
280, 294, 302, 306, 322, 325, 
336, 339, 342, 346, 348, 356. 
(Golden altar.) 
(Golden counter.) 
(Incense altar.) 
(Perfume of flowers.) 
(River, return current.) 
Seven lamps of fire, 38, 43, 157, 
200, 220-22, 227-57, 230, 232, 
263. 

(Seven spirits of God.) 
(Seven gates.) 
(Seven seals.) 
(Seven steps in economic 
cycle.) 
Seven seals, 227-57, 264-84. 
(Seven gates.) 
(Seven lamps of fire.) 
First seal, 237. 
Second seal, 239. 
Third seal, 241. 
Fourth seal, 246. 
Fifth seal, 251. 
Sixth seal, 254. 
Seventh seal, 263-85. 
Seven spirits of God. 

(Seven lamps of fire.) 
Seven steps in economic cycle, 
24-29, 37, 42, 45, 200, 220, 
227-57, 264-84. 

(Seven gates of Crystal 
Palace.) 
(Seven seals.) 
(Seven lamps of fire.) 
Seven thunders, The, 287. 
Sign of the law, 71, 353. 
(Mosaic Law.) 



427 



INDEX 



Single contract system, 39, 40, 
41, 137, 154, 165, 173, 185, 
205, 235, 295, 327, 340-53, 
396, 401. 
Sin offering, 81-96, 106, 170, 339, 
370. 

(Property sacrifice.) 
(Mosaic Law.) 
Smoke of suppression, 41, 275, 
282, 286, 333, 382. 
(Bottomless Pit.) 
(Second death.) 
Sorcery, 284, 380, 395, 407. 
Sounding of 

First angel, 267. 
Second angel, 269. 
Third angel, 270. 
Fourth angel, 271. 
Fifth angel, 273. 
Sixth angel, 281-98. 
Seventh angel, 298. 
South wing, 
pictures of, 24. 
fertile valley, 30. 
river of commerce, 30, 31, 45, 
130, 242, 248, 258, 261, 271, 
404. 

(East wing.) 
(Euphrates.) 

(River — return current.) 
great water wheel, 30, 271. 
chain of seven links. 

(Seven heads of industry.) 
Stars, The promises, 43, 171, 255, 

302, 305. 
Supply and demand, 32, 244. 
Sword of double contract system. 
(Central room, sword of 
one edge.) 

Temple of God, 124, 290, 300, 
318, 336, 363, 404. 

(Temple of tabernacle.) 
Temple of tabernacle, 73, 82, 355. 
Tabernacle of congregation, 

73, 120. 
Holy of Holies, 73. 
The veil, 41, 73, 92, 95, 97. 

(Counterbalanced door.) 
The golden table, 33, 74, 153, 
176. 

(Banquet table.) 
The golden incense altar, 38, 
39, 42, 74, 82, 86, 93, 98, 153, 
264, 281, 306, 356. 
(Golden counter.) 
The ark of the testimony, 74, 
86, 92, 124, 187, 265, 300. 
Hidden Manna, 75, 187. 



Temple, etc. — Continued. 

The Brazen altar, 33, 40, 73-4, 
79-81, 92, 98, 102, 169-70, 
191, 211, 213, 246, 251, 276, 
291, 359. 

(Wholesale altar.) 
(Winepress.) 
Horns of, 73, 87. 
The mercy seat, 74, 92, 96, 208. 
Cloud above mercy seat, 76, 

92, 94, 208, 285, 334. 
Cherubims above mercy seat, 
74. 

(Marriage contract.) 
The breast plate, 77, 279, 281. 
Three days and a half, 291, 295, 
308, 318, 419. , 

(One thousand — days.) 
Three parties to contract, 268-73, 
278, 281, 305, 325, 363, 398. 
Three years and a half. 

(Three days and a half.) 
Tower of Crystal Palace, 23-4, 
33, 37, 153. 

(Central room.) 
Tree of knowledge of good and 

evil, 47, 59, 307. 
Tree of life, 59, 62, 178, 302, 397, 

399, 405, 407. 
Trespass offering, 89. 
(Mosaic Law.) 
Twelve or ten necessities of life. 
59, 279, 302, 316, 336, 372, 
379, 388, 397, 405. 
(Winepress.) 
(Beast out of sea.) 
(Dragon.) 
Two edged sword, 39, 44, 155, 
173, 212, 334, 337, 384. 
(Central room.) 
(Single contract system.) 
(Price control.) 

Unity, 90, 99, 107, 218, 225, 234, 
257, 260, 290, 401. 

(Jasper and sardine 
stone.) 

Veil, The, 41, 73, 92, 95, 97. 
(Temple of tabernacle.) 
(Counterbalanced door.) 
Vials, Seven golden, 356-65, 396. 

first vial, 357. 

second vial, 357. 

third vial, 358. 

fourth vial, 359. 

fifth vial, 360. 

sixth vial, 360. 

seventh vial, 363. 



428 



INDEX 



Water of life, 34, 45, 76, 122, 

153, 170, 231, 234, 242, 262, 

314, 331, 358, 370, 378, 408. 

(Fountain of water of 

life.) 

Water of Separation, 119, 377. 

(Mosaic Law.) 
Wealth of nations, 29, 32, 80, 86, 
99, 108-11, 122, 192, 302, 
304, 305, 315, 324, 333, 336, 
344, 368, 373, 388. 

(Seven heads of industry.) 
(Implements of produc- 
tion.) 

(Chain of seven links.) 
West wing, 
pictures of, 24. 
counterbalanced door, 41, 53. 

veil of, 42, 73, 91, 94. 
lake of fire, 40, 99, 282, 286, 
392, 395. 

(Second death.) 
Costume compartments, 41, 
45, 166, 220, 369. 
The costumes, 166-74, 285, 
289 369. 
Golden chest, 42, 43, 150, 153. 
Stag's head, 42, 153. 
Telescopes, 42, 45, 191. 
The key, 43, 60, 107, 153, 
197. 

The lighter, 37, 43, 47. 
(Central room.) 
Bottomless Pit, 21, 40, 44, 274, 
294, 369, 393, 418. 



West wing. — Continued. 

smoke of, 40, 276, 281-3, 
333, 382, 388. 
(Second Death.) 
White stone, 189. 
Wholesale store, 39, 79, 85, 98, 
104, 168, 213, 268, 275, 294, 
302, 307, 325, 336, 342, 348. 
(Brazen altar.) 
(Seven heads of industry.) 
Wilderness, 101, 308, 366. 
Wine cup, 31, 35, 331, 339. 
Wine poured out without mix- 
ture, 31, 35, 153, 332, 363, 
375 
Winepress, 30, 41, 109, 338. 
(Brazen altar.) 
(East apartment.) 
three decks of, 31, 99-110, 
324-7, 316, 320. 

(Monetary accumulation.) 
gold of, 31, 40, 44, 100, 211, 
265, 278, 367, 401. 

(Medium of exchange.) 
crusher. 31. 

(Price control.) 
knives, 31. 

(Necessities.) 
Woe, woe, woe, 272, 281, 298. 
Woman clothed with the sun, 
301, 308. 
Crown of twelve stars, 34, 45, 
176-217, 222, 278, 301, 303. 

(Twelve promises.) 
persecution of, 313. 



429 



